This is all quite interesting. For the moment at least, meditation isn't really an integral part of my path. If it were, these distinctions might be more important. And I appreciate that you have laid them out. For some, I am sure they are important points. It says somewhere that seekers are of three types, mild, intent, and super focussed. I think I have slid down the scale some.
--- In [email protected], Vaj <vajradh...@...> wrote: > > > On Jan 8, 2011, at 2:41 PM, seventhray1 wrote: > > > The thing about effortlessness, to me is like the same about gold. > > Is pure gold, pure? No, it is only 99.999% pure. Is TM completely > > effortless ? No, but why quibble about the amount of effort to > > introduce or come back to the mantra. Maybe it's only 90% > > effortless. I'll give it a pass on that basis. Is this really an > > area of contention? > > > The primary reason is that in Indian (and Buddhist or Jain) > meditation systems, Patanjali for example, explains that effort is > necessary in a dualistic system. ANY system of meditation that relies > on objects or "props" (alambanas) will, ipso facto, require some > effort. The more balanced and innocent the effort, the better the > technique. Effortless meditation, in eastern metaphysics, refers to > either the higher end of prop-based meditation practice where the > intent to enter absorption is all that is necessary (for hours of > effortless deep meditation) OR, more importantly, it refers to > nondual meditation. > > It's the naive confusion of the style of "non-meditation" in nondual > mediation practice, like used in Advaita Vedanta or Dzogchen that > should be a warning sign to any careful listener. It's a sure way to > tell if the person is a programmed parrot or not. > > In the west such nuances are easily glossed over. But in the east, in > front of a knowledgeable pundit, you wouldn't fare as well. > > It it has alambanas, it has effort. Period. > > Otherwise you'd have to deny that TM relies on the support of mantras > and the memory to return to the mantra when transcending stops and > engagement with thinking starts again. > > Alambana > n. depending on or resting upon ; hanging from Pa1n2. ; supporting , > sustaining Megh. ; foundation , base Prab. Kat2hUp. ; reason , > cause ; (in rhetoric) the natural and necessary connection of a > sensation with the cause which excites it Sa1h. ; the mental exercise > practised by the Yogin in endeavouring to realize the gross form of > the Eternal VP. ; silent repetition of a prayer [W.] ; (with > Buddhists) the five attributes of things (apprehended by or connected > with the five senses , viz. form , sound , smell , taste , and > touch ; also %{dharma} or law belonging to %{manas}). >
