Sign in with Facebook
Parvati the.Devoted
https://www.goodreads.com/parvatithedevoted
“If on any given day you don't cry from rejoicing in the beauty of the world, then you have not lived that day.”
―
―
“There were people who went to sleep last night,
poor and rich and white and black,
but they will never wake again.
And those dead folks would give anything at all
for just five minutes of this weather
or ten minutes of plowing.
So you watch yourself about complaining.
What you're supposed to do
when you don't like a thing is change it.
If you can't change it,
change the way you think about it.”
―
poor and rich and white and black,
but they will never wake again.
And those dead folks would give anything at all
for just five minutes of this weather
or ten minutes of plowing.
So you watch yourself about complaining.
What you're supposed to do
when you don't like a thing is change it.
If you can't change it,
change the way you think about it.”
―
“One of the most difficult things to remember is to remember to remember. We forget that we live in a body with senses and feelings and thoughts and emotions and ideas. We get caught up in rumination and fantasy, isolating us from the world of colors, shapes, sounds, smells, tastes, and sensations constantly bombarding our input sensors. To stop and pay attention to the moment is one way of snapping out of these mindscapes, and is a definition of meditation. This awareness is a process of deepening self-acceptance. Whatever it observes, it embraces. There is nothing unworthy of acceptance.”
― Buddhism without Beliefs: A Contemporary Guide to Awakening
― Buddhism without Beliefs: A Contemporary Guide to Awakening
“This was when I learned that you have to give up your life as you know it to get a new one: that sometimes you need to let go of everything you're clinging to and start over, whether because you've outgrown it or because it's not working anymore, or because it was wrong for you in the first place.”
― If You Have to Cry, Go Outside: And Other Things Your Mother Never Told You
― If You Have to Cry, Go Outside: And Other Things Your Mother Never Told You
“ASANA
Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you.
First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breath-madhyama-pranan, which is neither prana nor apana. It is the center of these two, the point existing between the inhaling and exhaling breaths. This center point cannot be held by any physical means, as a material object can be held by the hand. The center between the two breaths can be held only by knowledge-jnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana.
“On the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. This is internal asana." (Netra Tantra)
Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling.
This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana.
“When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra)
After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama.
Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapa-gayatri you are to maintain continuously refreshed full awareness-(anusandhana) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigor, in the center of the two breaths – you are to breathe in and out slowly, but in this case with sound.”
―
Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you.
First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breath-madhyama-pranan, which is neither prana nor apana. It is the center of these two, the point existing between the inhaling and exhaling breaths. This center point cannot be held by any physical means, as a material object can be held by the hand. The center between the two breaths can be held only by knowledge-jnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana.
“On the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. This is internal asana." (Netra Tantra)
Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling.
This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana.
“When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra)
After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama.
Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapa-gayatri you are to maintain continuously refreshed full awareness-(anusandhana) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigor, in the center of the two breaths – you are to breathe in and out slowly, but in this case with sound.”
―
Parvati’s 2024 Year in Books
Take a look at Parvati’s Year in Books, including some fun facts about their reading.
Parvati hasn't connected with her friends on Goodreads, yet.
Favorite Genres
Polls voted on by Parvati
Lists liked by Parvati
