Re: [FairfieldLife] Re: The Phenomenology of Consciousness
The term "trika" mean three - that comes from the idea that there are three levels of consciousness: waking, dreaming, and sleeping; and a fourth called the Transcendental state of consciousness. Trika also means that there are three types of aspirants, so that there are three meditation techniques, one suitable for each person's level of spiritual ability./ 1. Sambhavopaya is the level at which the meditator has given up the bija mantra and resides in pure consciousness. This is the level of Vajrayana 'consciousness-only', which culminates in jivan-mukti, 'liberated while yet living'. 2. Saktopaya is the level where the aspirant uses a form of concentration, such as concentration on a particular thought or sound, like a bija mantra or a phrase. He or she must develop 'God Consciousness' by simply meditating on this thought. 3. Anavopaya is that means in which a sadhaka must develop higher consciousness by resorting to meditation on the breath, the inhalation and the exhalation - Pranayama and the recitation of prayers, supplications, bowing, and repeating mantras. /Reference: Kashmir Trika Foundation: http://www.kashmirtrika.org/default.asp/ /Read more:/ Subject: gauDapAdIya on the phenomenology of consciousness. /Author: willytex Newsgroups: alt.meditation.transcendental Date: Dec 17, 2002 http://tinyurl.com/2umdf8x/ Work cited: *A Critical Survey of Indian Philosophy* /by Chandrahar Sharma, M.A., D. Phil., D. Litt., LL.B., Shastri, Dept. of Phil., Benares Hindu U. Rider 1960 vimshAtika-Vrtti on kArikA 1, p. 114./ /> On 11/3/2014 4:52 PM, emptyb...@yahoo.com [FairfieldLife] wrote: Kashmiri Shaiva teachings deviate from the Kevala Advaita of Shankara. They are Tantra teachings only and although theoretically interesting, they lack the uncompromising directness of Shankara's Upanishad exegesis. > The Vedanta doctrine contends that there is only one ultimate reality which never changes; therefore the manifest world is an *appearance* only. Kashmir Saivism contends that there is only one reality, but it has two aspects; therefore the manifestation is real. This is based on the argument that the effect cannot be different from its cause. According to Theos Bernard, Kashmir Saivism teaches that consciousness alternates between two phases, rest and action. You can easily see the relation to TM practice when you consider that this is almost exactly what MMY said at Squaw Valley!/ // //"In both deep sleep and transcendental consciousness there is no consciousness of objects. But this objective consciousness is present in an unmanifest *seed* form in deep sleep while it is completely transcended in the turiya." - //Mandukya Upanishad /http://en.wikipedia.org/wiki/Mandukya_Upanishad Works Cited: *Philosophical Foundations of India* By Theos Bernard, Ph.D. Philosophical Publishing House, 1947 pp. 129-130
Re: [FairfieldLife] Re: The Phenomenology of Consciousness
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From: "'Richard J. Williams' pundits...@gmail.com [FairfieldLife]"
To: FairfieldLife@yahoogroups.com
Sent: Tuesday, November 4, 2014 10:17 PM
Subject: Re: [FairfieldLife] Re: The Phenomenology of Consciousness
Another crucial point that is often missed is that Maharishi's typology is
a tantric rendering of the seven states, not a strictly Vedantic map. The 'God
Consciousness' described by Maharishi is based on Sri Vidya principles: The
Absolute as the creative source - the divine Mother, Tripura, which is the main
doctrine of both Sri Vidya and Kashmir Shivaism.
Tripura can be an anthropomorphic deity, but the subtler tantric practices are
directed towards Tripura as the formless - that is, the fourth state which is
beyond or transcendental to, the three gross states (three cities) symbolized
by AUM in the Mandukhya Upanishad and the cogent commentary by Gaudapadacharya.
The Sri Yantra is the map of the seven states, which agrees with Maharishi's
layout, with the bindu at the center. According to tantra the bindu is the
highest state of transcendence. The term 'Trika' means three - that comes from
the idea that there are three levels of consciousness: waking, dreaming, and
sleeping, and a fourth called the Transcendental state.
Trika also means that there are three types of aspirants, so that there are
three meditation techniques, one suitable for each person's level of spiritual
ability. Swami Rama on the Mandukya Upanishad:
"Atman has Four Aspects: All of this, everywhere, is in truth
Brahman, the Absolute Reality.
This very Self itself, Atman, is also Brahman, the Absolute
Reality. This Atman or Self has four aspects through which
it operates."
Works cited:
Enlightenment Without God
Mandukya Upanishad
By Swami Rama
Himalayan Institute Press, 1982
Other titles of interest:
The Secret of the Three Cities
An Introduction to Hindu Sakta Tantrism
By Douglas Renfrew Brooks
University Of Chicago Press, 1998
The Triadic Heart of Siva
Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir
By Paul Eduardo Muller-Ortega
State University of New York Press, 1989
>
On 11/3/2014 4:52 PM, emptyb...@yahoo.com [FairfieldLife] wrote:
Kashmiri Shaiva teachings deviate from the Kevala Advaita of Shankara. They are
Tantra teachings only and although theoretically interesting, they lack the
uncompromising directness of Shankara's Upanishad exegesis.
>
The Vedanta doctrine contends that there is only one ultimate reality which
never changes; therefore the manifest world is an *appearance* only. Kashmir
Saivism contends that there is only one reality, but it has two aspects;
therefore the manifestation is real. This is based on the argument that the
effect cannot be different from its cause.
According to Theos Bernard, Kashmir Saivism teaches that consciousness
alternates between two phases, rest and action. You can easily see the relation
to TM practice when you consider that this is almost exactly what MMY said at
Squaw Valley!
"In both deep sleep and transcendental consciousness there is no consciousness
of objects. But this objective consciousness is present in an unmanifest *seed*
form in deep sleep while it is completely transcended in the turiya." -
Mandukya Upanishad
http://en.wikipedia.org/wiki/Mandukya_Upanishad
Works Cited:
Philosophical Foundations of India
By Theos Bernard, Ph.D.
Philosophical Publishing House, 1947
pp. 129-130
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Re: [FairfieldLife] Re: The Phenomenology of Consciousness
Another crucial point that is often missed is that Maharishi's typology is a tantric rendering of the seven states, not a strictly Vedantic map. The 'God Consciousness' described by Maharishi is based on Sri Vidya principles: The Absolute as the creative source - the divine Mother, Tripura, which is the main doctrine of both Sri Vidya and Kashmir Shivaism. Tripura can be an anthropomorphic deity, but the subtler tantric practices are directed towards Tripura as the formless - that is, the fourth state which is beyond or transcendental to, the three gross states (three cities) symbolized by AUM in the Mandukhya Upanishad and the cogent commentary by Gaudapadacharya. The Sri Yantra is the map of the seven states, which agrees with Maharishi's layout, with the bindu at the center. According to tantra the bindu is the highest state of transcendence. The term 'Trika' means three - that comes from the idea that there are three levels of consciousness: waking, dreaming, and sleeping, and a fourth called the Transcendental state. Trika also means that there are three types of aspirants, so that there are three meditation techniques, one suitable for each person's level of spiritual ability. Swami Rama on the Mandukya Upanishad: /"Atman has Four Aspects: All of this, everywhere, //is in truth Brahman, the Absolute Reality. This //very Self itself, Atman, is also Brahman, the //Absolute Reality. This Atman or Self has four //aspects through which it operates."/ Works cited: /*Enlightenment Without God*/ Mandukya Upanishad By Swami Rama Himalayan Institute Press, 1982 Other titles of interest: /*The Secret of the Three Cities*/ An Introduction to Hindu Sakta Tantrism By Douglas Renfrew Brooks University Of Chicago Press, 1998 /*The Triadic Heart of Siva*/ Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir By Paul Eduardo Muller-Ortega State University of New York Press, 1989 > On 11/3/2014 4:52 PM, emptyb...@yahoo.com [FairfieldLife] wrote: Kashmiri Shaiva teachings deviate from the Kevala Advaita of Shankara. They are Tantra teachings only and although theoretically interesting, they lack the uncompromising directness of Shankara's Upanishad exegesis. > The Vedanta doctrine contends that there is only one ultimate reality which never changes; therefore the manifest world is an *appearance* only. Kashmir Saivism contends that there is only one reality, but it has two aspects; therefore the manifestation is real. This is based on the argument that the effect cannot be different from its cause. According to Theos Bernard, Kashmir Saivism teaches that consciousness alternates between two phases, rest and action. You can easily see the relation to TM practice when you consider that this is almost exactly what MMY said at Squaw Valley!/ // //"In both deep sleep and transcendental consciousness there is no consciousness of objects. But this objective consciousness is present in an unmanifest *seed* form in deep sleep while it is completely transcended in the turiya." - //Mandukya Upanishad /http://en.wikipedia.org/wiki/Mandukya_Upanishad Works Cited: *Philosophical Foundations of India* By Theos Bernard, Ph.D. Philosophical Publishing House, 1947 pp. 129-130
Re: [FairfieldLife] Re: The Phenomenology of Consciousness
On 11/3/2014 4:52 PM, emptyb...@yahoo.com [FairfieldLife] wrote: Kashmiri Shaiva teachings deviate from the Kevala Advaita of Shankara. They are Tantra teachings only and although theoretically interesting, they lack the uncompromising directness of Shankara's Upanishad exegesis. > The Vedanta doctrine contends that there is only one ultimate reality which never changes; therefore the manifest world is an *appearance* only. Kashmir Saivism contends that there is only one reality, but it has two aspects; therefore the manifestation is real. This is based on the argument that the effect cannot be different from its cause. According to Theos Bernard, Kashmir Saivism teaches that consciousness alternates between two phases, rest and action. You can easily see the relation to TM practice when you consider that this is almost exactly what MMY said at Squaw Valley!/ // //"In both deep sleep and transcendental consciousness there is no consciousness of objects. But this objective consciousness is present in an unmanifest *seed* form in deep sleep while it is completely transcended in the turiya." - //Mandukya Upanishad /http://en.wikipedia.org/wiki/Mandukya_Upanishad Works Cited: *Philosophical Foundations of India* By Theos Bernard, Ph.D. Philosophical Publishing House, 1947 pp. 129-130
[FairfieldLife] Re: The Phenomenology of Consciousness
More BS ... Advaita Vedanta repudiates Vijñanavada and it's tenets. We have gone over this before. Kashmiri Shaiva teachings deviate from the Kevala Advaita of Shankara. They are Tantra teachings only and although theoretically interesting, they lack the uncompromising directness of Shankara's Upanishad exegesis. The Upanishads point directly to non-duality by pointing out it's characteristics: 1. Reality is true Being, 2. Awareness is the true nature of our identity and 3. both are Limitless because they have no "other". Read it and weep.
