Table of Contents

Preface ................................................................... 4
Introduction ........................................................... 6
What is Spiritual Enlightenment? .................................... 7
Spiritual Enlightenment Explored ..................... 13
Adi Shankara | The Godfather of Advaita ..................... 14
Advaita Vedanta | Non-Dual Vedanta ........................... 16
Ananda Yoga | Path of Bliss ......................................... 20
Anapanasati Mindfulness ............................................. 22
Aurobindo and The Mother ........................................... 24
Bhakti Yoga | Path of Devotion ..................................... 26
Chakras and Enlightenment ......................................... 27
Dhyana | Yogic Meditation ............................................ 32
Divine Spiritual Union | Shiva and Shakti ...................... 34
Dvaita Vedanta | Spiritual Dualism ............................... 37
Dzogchen | The Ultimate Ground of Existence ............. 39
Food, Consciousness, and Enlightenment ................... 42
Gradual and Sudden Enlightenment ............................. 45
Gurdjieff | The Perennial Work ..................................... 47
Huang Po | Transmission of Mind................................. 50
Japa Yoga | Reciting Mantras....................................... 52
Jiddu Krishnamurti | Choiceless Awareness ................. 53
Jnana Yoga | Path of Knowledge ................................. 55
Karma Yoga | Path of Selfless Work............................. 57
Kinhin | Buddhist Walking Meditation............................ 58
Koans in Zen Buddhism ............................................... 60
Kundalini Yoga | Awakening the Chakras ..................... 62
Neidan Inner Alchemy .................................................. 64
Nisargadatta Maharaj | I Am That ................................. 65
Noble Eightfold Path | Buddhism .................................. 68
Patanjali‘s Yoga Sutras | Ashtanga .............................. 71
Pranayama | Spiritual Breathwork ................................ 74
Raja Yoga | Path of Meditation ..................................... 76
Ramana Maharshi | Self-Inquiry ................................... 78
Ramesh Balsekar | The Final Concept ......................... 80
Sadhana | The Spiritual Pursuit .................................... 82
Sahaja Yoga................................................................. 83

SPIRITUAL ENLIGHTENMENT | THOUGHTS AND TEACHERS FROM THE EAST

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 Samadhi, Kaivalya, and Moksha .................................. 85
Silence of the Mind and Self-Realization ...................... 87
Some Stroke of Luck | U.G. Krishnamurti ..................... 89
Spiritual Enlightenment and Bodywork ......................... 94
Tantra | Beyond Sex and Sexuality .............................. 96
Tantras, Yantras, Mantras, and Mandalas .................. 102
Tantra Yoga ............................................................... 105
Taoist Meditation ........................................................ 107
U.G. Krishnamurti | The Radical Anti-Guru ................. 109
Vedanta | The End of Knowledge ............................... 111
Vipassana | The Realization of Non-Self .................... 113
Yoga as a Means to Enlightenment ............................ 116
Yoga Nadis and Spiritual Awakening .......................... 118
Zazen Seated Meditation............................................ 121
Zen Buddhism ............................................................ 123
Zen Buddhist Satori .................................................... 125
Appendix............................................................ 127

SPIRITUAL ENLIGHTENMENT | THOUGHTS AND TEACHERS FROM THE EAST

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Preface
In this book, you‘ll find discussions and essays on a broad
variety of Eastern philosophical and spiritual perceptions of
attaining peace of mind, Self-Realization, and Spiritual
Enlightenment.

Questions, remarks, and rectifications with regard to the

content of this eBook can be sent to
[email protected]

Our website address is

https://www.traditionalbodywork.com

Title: Spiritual Enlightenment |Thoughts and Teachers from

the East
First published: October, 2021
Latest revision: March, 2024 | Edition 4
Author: Marce Ferreira | Team TraditionalBodywork.com

About Marce Ferreira

Marce is a co-founder of TraditionalBodywork.com. Apart
from his work as a massage and bodywork practitioner and
teacher, he‘s deeply interested in Eastern philosophy,
Advaita Vedanta, and Non-Duality traditions.

More about Marce can be read at

https://www.traditionalbodywork.com/marce-ferreira/

Copyrights
All rights reserved. This eBook or any portion thereof may
not be reproduced or used in any manner whatsoever
without the express written permission of

SPIRITUAL ENLIGHTENMENT | THOUGHTS AND TEACHERS FROM THE EAST

PAGE: 4
TraditionalBodywork.com except for the use of brief
quotations in a book review.

SPIRITUAL ENLIGHTENMENT | THOUGHTS AND TEACHERS FROM THE EAST

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Introduction

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What is Spiritual
Enlightenment?
“As soon as the mouth is opened, evils spring forth. People
either neglect the root and speak of the branches, or
neglect the reality of the „illusory‟ world and speak only of
Enlightenment. Or else they chatter of cosmic activities
leading to transformations, while neglecting the Substance
from which they spring. Indeed, there is never any profit in
discussion.”

From On The Transmission of Mind.

— Huang Po

———||———

To understand what Spiritual Enlightenment is we first

need to know why we would want it. And after answering
that question, it will perhaps be easier to tell what-it-is.

Now, it seems to me that we want Spiritual Enlightenment

— or Spiritual Awakening — because we assume or hope
it will bring us the end of our suffering, clear insight in the
mechanisms of life and our Self, and by all that,
everlasting, radiating happiness, and maybe even —
immortality.

One of the mainstream ideas is that Spiritual

Enlightenment is some kind of natural, necessary, and
logical next step evolutionary development of the human
race; something like gradually progressing through various
stages of transformation departing from ―the material
plane‖ and then — by following a certain set of
intermediate steps — finally reaching ―the spiritual plane.‖
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Spiritual Enlightenment is often regarded as something we
can get, achieve, or reach. It‘s some sort of becoming.
Becoming something else, that is, ―something better‖ than
we are now. It‘s supposed to be an improvement of
ourselves.

However, contrasting this camp are those who claim we

cannot get or reach Spiritual Enlightenment or anything like
it, because Spiritual Enlightenment totally ―transcends the
idea of becoming.‖

Others say it takes a long and extremely difficult road, with

lots of preparation, but then some claim there‘s most
certainly no ―road‖ at all, rather a kind of ―sudden jump‖
invoked by illuminating Insight or Understanding. But then,
often also … what exactly that Insight or Understanding is,
or how it comes about, is heavily disputed.

We have those who say we should do specific things, like

for instance: meditation, prayer, diets, ethical conduct, and
even rebirths if you are into that, and again others who say
we should certainly not do, that one cannot do, and does
not need to do anything at all because that would obstruct
the whole enterprise.

Others believe that ―getting or not getting enlightened‖ is

shaped by our Karma, but then again some claim it‘s the
destiny of the soul, or even the opposite — a matter of
coincidence.

There are who maintain that we are in fact already

―enlightened beings,‖ but we just don‘t know we are and
that we only need to recognize it. And then there are those
who claim that yes, we are, but we can never ever know or
experience it and there‘s no point in wanting or doing
anything, and so on.
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We have developed Yoga, religions, selfless work,
devotion and prayer, Zen Buddhism, Taoism and Daoism,
Hare Krishnas, Advaita Vedanta and many other systems,
methods, and techniques to achieve Spiritual
Enlightenment, and it seems we‘ll invent many, many more
in years to come.

We also have the Anti-Enlightenists who say it‘s all hocus-

pocus and a big bunch of rubbish, but again others who try
desperately to reform the whole idea giving it a more
rational stance and now call it Personal Development or
Inner Work.

Sometimes, it‘s said one can only attain Enlightenment with

the help of a Guru or Master, but others claim you do not
necessarily need one or even emphasize to stay far away
from them, and there are who declare that everything in life
is our Guru.

But whatever may be, if we would accept (for the moment

anyway), that there is really a thing called Spiritual
Enlightenment, we would of course want to know how to
get it and maybe even more — we‘d want to know how to
recognize or identify it when we‘ve finally got it.

The ―recognize it‖ part is surely as much as interesting as

the ―how to get it‖ part. Here also, we will come to see that
just as becoming enlightened, it is not very clear how to
identify ―being enlightened.‖

The claimants (those who state they are enlightened) say

you can‘t know, see, or recognize if someone is
enlightened because Spiritual Enlightenment surpasses the
intellectual and phenomenal sphere and is by its essence a
vast and unbounded modality. Well, and because of this,
as Spiritual Enlightenment has no limits, it expresses itself
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in an infinite number of ways, characteristics, and
personalities.

But to know if we ourselves are enlightened, that‘s another

issue. I think in this case we should again consider our
reasons for wanting Spiritual Enlightenment, because when
we come to feel or experience the end of our suffering,
absolute insight in the workings of life, true knowledge
about our Self, and radiating happiness, well, then we have
probably reached it. Haven‘t we?

However, the problem is that we don‘t know (and in fact

cannot know) if this ―enlightened state‖ will be permanent.
Will we have doubts again? Will we maybe suffer again
one day? And also — are we not fooling ourselves about
our ―Insights in the workings of Life?‖ Are our findings really
true?

So, naturally, the new question that arises is how to be

sure that we are enlightened? As said, the answer to that
is: we can‘t! We can‘t, for we can‘t know if there will be a
regression. In contrast, when a regression manifests, we‘ll
surely know that we weren‘t enlightened at all. That we
fooled ourselves. That seems perhaps the only real
certainty we can get.

With regard to this, many theories have developed of which

most look for physical signs or marks. Some say our cell-
structures change, others that we get blue-encircled eyes
or a little aureole above our heads, or become very calm
and peaceful.

We look for hot and cold, awakened Chakras, colors,

auras, magnetic fields and psychic powers and — we‘ve
developed all sorts of high-tech equipment to measure and
catch these phenomena. But then again, opinions vary
significantly on what are exactly the ―genuine signs‖ of
SPIRITUAL ENLIGHTENMENT | THOUGHTS AND TEACHERS FROM THE EAST
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―being enlightened,‖ not to speak about the validity of the
equipment we use.

In our days, Spiritual Enlightenment, New Age, New

Meaning, Personal Development, and spirituality in
general, have become big, big business. It‘s a grown-up,
multi-billion dollar industry. We already had plenty spiritual
and religious books, Holy Scriptures and philosophical
works, but I think we‘ve effortlessly doubled or tripled the
amount of material available in only the last thirty years.

And it‘s not only about books. There are many who have
made themselves a versatile job out of this. There are
professional Gurus, teachers, speakers and Messiahs, all
dressed up with their own unique way of ―bringing the
message.‖ Some have worldwide organizations and
agendas, shops, websites and blogs, (on-line) meetings,
retreats and ashrams and they sell state-of-the-art how-to-
guides, DVDs, CDs, live-chats, webinars, and streaming
video.

Now, of course, I don‘t know if they are or were genuine,

authentic, or truthful, but we cannot always avoid the
suspicion that at least some of them either did or do it for-
the-money or just didn‘t or don‘t know what they were or
are talking about.

But that‘s not really what this chapter is about, so I‘ll skip
the money-thing and the credentials. And besides that, I
don‘t have a clue of what exactly Enlightenment is, that is,
I‘m not qualified, so when it comes to that — how can I
judge anyway?

But let‘s go back now to our initial question: ―What is

Spiritual Enlightenment?‖

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Today, after more than thirty-five years of research,
reading, searching, visiting Gurus and the like, I must admit
I have failed to definitely answer the question positively and
satisfactorily. Nevertheless, I did find some interesting
pointers.

First of all, there are many Spiritual Enlightenment systems

and methods. That‘s a fact. And most of those simply
contradict each other. That‘s also a fact. And … there
seems to be no way of knowing which approach is good,
true, or best, because secondly, we have no objective
means of proving our own or others‘ state of ―enduring
Spiritual Enlightenment.‖

Hence, it looks like this: we don‘t know what Spiritual

Enlightenment is, we don‘t know how to attain it, and we
don‘t know how to recognize that we‘ve really got it.
Moreover, this last fact will always obstructs us getting
anywhere with the two initial ones.

Yet, what is very certain is that Spiritual Enlightenment is a

wish for an enduring state of happiness, the end of our
suffering, and truthful, persistent insight in the workings of
Life and our Self. Spiritual Enlightenment is thereby
foremost — wishful thinking.

But in the end it seems to me, and I tend to follow the

philosopher Ludwig Wittgenstein on this one, that ―Whereof
we cannot speak, thereof one must be silent.‖

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Spiritual Enlightenment
Explored

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Adi Shankara | The Godfather of
Advaita
Although Non-dual Vedic teachings were certainly not
―invented‖ by him, the Indian scholar, teacher, and sage
Adi Shankara (Adi Sankara or Adi Shankaracharya) is
widely considered the ―Godfather‖ of Advaita Vedanta.

His own Advaita teachers and Gurus were the likewise

well-known sages Gaudapada and Govinda. He was also
interested in Yoga (as techniques to gain purity and
steadiness of mind) and meditation practices (such as
expounded in Patanjali‘s Yoga Sutras).

Shankara most likely lived in the 8th or 9th century CE

(exact dates are unknown), and he synthesized the Vedic
spiritual knowledge of his time, notably that of Advaita
Vedanta. He also wrote scholarly interpretations on the
Brahma Sutras, the major Upanishads, and the Bhagavad
Gita, apart from a range of didactic works.

Nevertheless, because of his later fame (which only really

started in the 14th century), many texts (more than three
hundred) have been attributed to him, and as such it‘s not
always clear which of those were actually written by him.

His works are considered of great erudition, and it‘s even

thought that he was the driving force of the resurgence of
Advaita as the prominent Indian philosophical and spiritual
direction, and the subsequent decline of Buddhism in India.

Adi Shankara‘s main focus in his writings was on

knowledge concerning Spiritual Awakening and Self-
Realization, notably with regard to the central theme of
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unveiling the true identity of the Jivatman (the personal ―I‖)
as the eternal non-dual Atman-Brahman divine unity. That
is, Spiritual Liberation is attained in the current life by
recognizing and realizing the identity of Atman and
Brahman, as summarized in the Mahavakyas (The Great
Contemplations or The Great Sayings).

In general, Shankara was against ritual and worshiping

practices such as, for instance, common in Bhakti Yoga,
because that would introduce duality by implying that the
Self (Atman) is different from Brahman. That is, he claimed
that he who deeply understands that Atman and Brahman
are identical will not engage in ―worshiping himself‖ being
both a ridiculous and contradictory act.

Nevertheless, Shankara did recognize the need of purifying

and stabilizing the mind to be able to understand ―the
Truth‖ and gain Self-Knowledge, which could also be
achieved ( or could be of help) by observing certain Yamas
and Niyamas (simply said: Yamas are the things one
should not do and Niyamas are the things one should do).
Some of these Yamas and Niyamas did include rituals and
rites, and Shankara wasn‘t necessarily against those.

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Advaita Vedanta | Non-Dual
Vedanta
Advaita (A-dvaita), a Sanskrit word for not-two or non-dual,
is an influential Indian monistic Spiritual Enlightenment
philosophy, part of the Vedanta lineage, but also a popular
type of Sadhana (path of spiritual discipline and
experience).

Brief History
The roots of Advaita Vedanta — a Jnana Yoga spiritual
tradition — seem to go back to the 1st millennium BCE, but
it only started to get of real importance around 500 CE –
700 CE, with Indian scholars, philosophers, and sages
such as Adi Shankara, Govinda Bhagavatpada, Mandana
Mishra, and Gaudapada bringing it prominently on India‘s
―spiritual podium.‖

At the end of the 19th century Advaita made its definite

entry in the West. As from then, a growing group of
Westerners started visiting India to ―sit at the feet of the
Masters‖ and ―drink the nectar of grace at the Guru‘s feet.‖

In the 1970s, Advaita Vedanta — by then wrapped in Neo-

Advaita clothing — rapidly started to conquer the mind of
hordes of Western ―spiritual seekers.‖ It became the state-
of-the-art intellectual tool used in ―the quest for Spiritual
Enlightenment.‖

Traditional Practice
As a Jnana Yoga tradition (Path of Knowledge), the
Advaita practice basically consists of three iterative parts:

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Shravana (hearing), Manana (thinking and reflection), and
Nididhyasana (meditation).

Shravana refers to hearing ―the Truth‖ from an Advaita

Guru. In this part, the spiritual aspirant or disciple listens
and discusses the ideas, concepts, questions and answers
around Advaita, an activity typically done during Satsangs
(usually group meetings with the Guru). Shravana also
includes self-study, for instance by reading the relevant
sacred texts, and so on.

Manana refers to deeply thinking and reflecting on these

discussions and contemplating over the various ideas one
has heard (Shravana) or has acquired by self-study
(Svadhyaya).

Nididhyasana then refers to meditation, the deep

realization and conviction of the Great Truths such as
expounded in the Mahavakyas (the Great Advaitic
Contemplations), with the goal of attaining non-duality and
Self-Realization, typically by deeply understanding the
unity and sameness of Atman (the individual Self) and
Brahman (the Eternal Universal Absolute).

Essence of Advaita
Vedanta as a philosophy essentially points to the
Upanishads (a collection of Indian sacred books being part
of the Vedas) and means ―the end of knowledge.‖ The
word Vedanta knows several interpretations: ―We now
know all what there is to know,‖ ―The last chapters,‖ ―the
end of the Vedas,‖ and ―Spiritual Liberation is to be found
in the rejection of acquired knowledge,‖ among other
elucidations.

If I would now take the liberty to freely translate the inner

meaning of the phrase ―Advaita Vedanta,‖ it could look a bit

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like this: ―Absolute Reality or Spiritual Awakening is to be
found by negating all our acquired knowledge by way of a
non-duality approach.‖

In view of the above, Advaita Vedanta commonly applies

its so-called Neti Neti approach, which freely translated
means ―not-this, not-that.‖ It refers to the continuous
rejection (or negation) of perceived phenomena as being
the real Self.

Neti Neti goes something like this: ―I‟m not the mind, not
emotions, not the body; nothing that I perceive is me. I
have no properties at all. I‟m not this, I‟m not that. I‟m
impersonal. All that I can say is that I am, but not what I
am.‖

The attraction of this ―method‖ is very understandable: by

supplying a non-dual, denial-antidote it gives spiritual
seekers the individual means to flee and dwell in an
antiseptic intellectual sphere. However, it‘s usually poorly
understood that Advaita is only the antidote and that after
that — Vedanta still needs to be practiced.

It remains that one of the central principles and highest

knowledge in Advaita Vedanta is that Atman is identical to
Brahman, that is, there‘s no difference between the two. It
means that we are all and no-thing at the same time.
Negating our separateness is only one part of the equation,
actually being and living our wholeness and supreme unity
is another.

You see, Vedanta surely supplies us with interesting

foundations to come to higher knowledge and ―spiritual
insight.‖ But how one ―reaches‖ that, may it be through
Jnana, Bhakti, Karma, or Raja Yoga, is of no real
importance.

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The very essence of Vedanta is unquestionably her
practical application. Once understood, we should leave
the theory, methods and techniques (the antidote) behind
us, and live our insight.

It resembles quite perfectly what the Austrian philosopher

Ludwig Wittgenstein once stated: ―One must so to speak
throw away the ladder, after one has climbed up on it.‖

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Ananda Yoga | Path of Bliss
Ananda Yoga is a system of Hatha Yoga that gives
emphasizes to inner awareness and energy control. The
practice of each Asana (Yoga pose) is to be experienced
as a natural expression of a higher state of consciousness.

Also known as Ananda Yoga for Higher Awareness, it was

founded by Romanian-born Kriyananda (1926 - 2013), a
disciple of Paramahansa Yogananda, and is based on
Yogananda's Self-Realization Fellowship (SRF) and
Yogoda Satsanga Society of India (YSS) teachings.

Ananda Yoga practice consists of using Asanas and

pranayama breathing exercises to awaken and move
Prana (Vital Life Energy) within the body, especially
through the Chakras. The idea is that by tapping into and
using our Vital Life Energy in this way, we can balance our
body and reach higher levels of awareness.

Ananda Yoga is not a fitness-based practice; the use of

Asanas is more focused on preparing the body for deep
meditation. The use of silent affirmations while in the poses
is another practice of this modality; the affirmations are
considered useful to keep students aware of the flow of
energy and lift their consciousness to a higher state.

Another central part of Ananda Yoga is the Energization

Exercises, created by Yogananda. They are a set of 39
exercises with the goal of tapping into cosmic energy,
learning to control it and use it to recharge the whole body.

After some practice, the 39 exercises can be done in 10-12

minutes, and the benefits are thought to be increased
energy, awareness of the energy flow in the body, and a
SPIRITUAL ENLIGHTENMENT | THOUGHTS AND TEACHERS FROM THE EAST
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sense of well-being. It‘s recommended to do them before
meditating, because it helps to relieve any tension in the
body and enables you to sit more comfortably.

The final goal of Ananda Yoga is to raise consciousness,

nourish the body, mind and soul, and to experience
Ananda which can be translated to bliss, joy, or divine
happiness.

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Anapanasati Mindfulness
Anapanasati Breathing is an ancient Buddhist meditation
technique attributed to the Buddha himself, and popularly
called ―Mindfulness of Breathing.‖ It‘s closely related to
Vipassana Meditation (Insight Meditation) and refers to
paying consistent and non-judgmental attention to the
breath as it arises as inhale and exhale, without trying to
control or manipulate it.

In fact, Anapanasati Breathing is a type of passive

Breathwork in which one simply notes and observes one‘s
own natural occurring breathing pattern, for instance as
―I‘m breathing in,‖ ―I‘m breathing out,‖ ―I‘m breathing a long
inhale,‖ ―I‘m inhaling in a shallow way,‖ ―I‘m exhaling
forcefully,‖ or in whatever the way the breathing is taking
place.

One of the core ideas behind this technique is that it gives

us a tool to stay in the here-and-now, being fully aware of
the present as it unfolds and achieve the ability of one-
pointed concentration, and as such preventing our thinking
and conceptualization process to take its course and
become a distraction.

Becoming steady in breath awareness then subsequently

gives us the means to also become mindful (non-
judgmentally aware) of other phenomena, such as our
body, our wandering mind and thinking, our emotions, and
so on, without being carried away by them. If at any point
we observe that we get distracted, we then again pay full
attention to our breathing pattern to re-ground and steady
ourselves.

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In the Buddhist spiritual tradition, mindful Anapanasati
Breathing is considered a powerful technique to calm down
the mind, release attachments of the mind, and cultivate or
prepare one‘s meditation practice and finally come to
spiritual insight, liberation of earthly bondage, and Spiritual
Enlightenment or Divine Union.

In its original context it was suggested that carrying out this

mindful meditation practice was done best by going alone
into the forest, sit beneath a tree, and then simply observe
the breath as it occurs, basically just as the Buddha once
did to achieve Self-Realization and Enlightenment.

Nevertheless, over time, several types of Anapanasati

Breathing have been developed and practiced, such as
repeatedly counting inhalations or exhalations in cycles of
ten, focusing on one‘s breath without counting, focusing on
the rise and fall of the abdomen, or focusing only on the
location where our breath enters and leaves the nostrils,
and so on.

Another important deviation from the original practice was

that some Buddhist lineages started to practice
Anapanasati Breathing standing, lying down, and/or
walking, instead of only in a seated position.

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Aurobindo and The Mother
Integral Yoga, also known as Supramental Yoga, is a Yoga
system conceptualized by Sri Aurobindo and The Mother
(Mirra Alfassa), the founders of Auroville — an
experimental universal city in South-India dedicated to the
ideal of human unity.

Described as Yoga of Self-Perfection, the ultimate goal of

Integral Yoga is becoming aware of the Divine, integrating
the physical, mental and spiritual aspects of ourselves, and
in that way manifesting the Divine on earth. ―Divine Life in a
Divine Body‖ is one of the mottos of Sri Aurobindo and The
Mother.

Unlike other types of Yoga, Integral Yoga doesn‘t make

use of Yoga poses or pranayama breathing. It‘s rather a
psychological and spiritual practice, focused on internal
reflection, self-analysis and correction, as well as faith,
aspiration and surrender.

The main practices of Integral Yoga are categorized as:

 The Yoga of Divine work (Yoga through selfless work

- Karma Yoga);
 The Yoga of Integral Knowledge (Yoga through
study, observation and knowledge - Jnana Yoga);
 The Yoga of Divine Love (Yoga of Devotion - Bhakti
Yoga);
 The Yoga of Self-Perfection (also referred to as a
Synthetic Yoga or the triple way).

Integral Yoga's philosophical worldview is quite extensive,

describing concepts of Involution and Evolution,

SPIRITUAL ENLIGHTENMENT | THOUGHTS AND TEACHERS FROM THE EAST

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categorizing and detailing three types of beings (Outer
Being, Inner Being, and Psychic Being), and also the levels
of beings (Inconscient, Subconscient, Gross Body, Mind or
Mental being and Supermind).

Sri Aurobindo also describes the three basic problems of

mankind, which are: 1.Partial Self-awareness; 2.Partial
awareness of other beings; and 3. Division between force
and consciousness in evolution. Moreover, in his view,
Ignorance — a self-limiting knowledge — is the main cause
of all falsehood, error and evil. In order to overcome these
obstacles, Aurobindo describes the process of Triple
Transformation, in which the lower nature is transformed
into the divine nature.

According to Sri Aurobindo, with the practice of Yoga the

―evolution of being‖ can happen in one life-time, while
without it evolution would take many centuries or many
births. Through Integral Yoga, he conceptualized a
program for spiritual practice known as Sapta Chatushtaya
(Seven Quadrates) to aid this evolution. The main 7
Quadrates are:

1. Shanti Chathusthaya (Peace Quartet);

2. Shakti Chatusthaya (Power Quartet);
3. Vijnana Chatusthaya (Knowledge Quartet);
4. Sharira Chatusthaya (Physical body Quartet);
5. Karma Chatusthaya (Divine Work Quartet);
6. Brahma Chatusthaya (Divine Quartet);
7. Siddhi Chatusthaya (Realization Quartet).

Sri Aurobindo's work is substantial and complex, combining

ancient Indian philosophy knowledge with modern
psychology and for this it has also been described by some
as Integral Vedanta and Integral Psychology.

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Bhakti Yoga | Path of Devotion
Bhakti Yoga is also called the Yoga of Devotion (or Path of
Devotion). It‘s an Indian spiritual tradition based on a
philosophy of duality (the individual soul or entity versus
the Godhead or Deity), in contrast to non-duality traditions,
such as Advaita Vedanta (Jnana Yoga).

In Bhakti Yoga, the object of devotion or love (typically a

Deity) is situated outside the worshipper, but the goal is
nevertheless to come to complete union with the Divine.
This path to Spiritual Enlightenment is the Way of the
Mystic, and its final aim is the same as that of non-dual
lineages, that is, the total annihilation of the personal,
individual persona or Self, and re-union with God, the
Universal principle, or Brahman (as the highest principle is
called in India).

The actual Deity worshipped varies depending on the

beliefs of the devotee. In India, it may be a God or
Goddess such as Ganesha, Krishna, Rama, Sita, Parvati,
Vishnu, Shiva, Shakti, Lakshmi, Saraswati, and Durga,
among many others.

Devotional rituals in Bhakti Yoga can take many forms,

such as chanting, praying, meditation, visiting temples,
ashrams, or shrines, darshan (sight of a deity or a holy
person), repeating mantras, or performing a range of pujas
(offerings of light, flowers, incense, water or food to the
Deity), to name some activities a devotee engages in.

But, whatever the ritual, the goal of performing it is that the

devotee concentrates his or her mind, emotions, senses,
and activities completely on the Divine Deity.

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Chakras and Enlightenment
Chakra (or Cakra) is the Indian Sanskrit name for wheel,
circle or cycle, and is thought to be a location in the subtle
or pranic body, a ―distribution center‖ of Prana (Vital Life
Energy), which, depending on the type of Chakra, has
certain qualities, functions or properties, being able to
transform and dispense pranic energy. It‘s generally
thought that the concept of Chakras is of Tantric origin.

Introduction to the Chakras

Note that the various — seemingly endless — functions
and properties of the Chakras, have, depending on the
specific Indian spiritual tradition, lineage and context, a
vast variety of characteristics. Actually, it would be
impossible in the line of this chapter to embark on such a
topic, which would easily need a complete booklet to
expound.

Chakras are also thought to connect the Prana Energy

Channels in the body, the so-called Yoga Nadis, the latter
amounting to 101, 72000, 350000, or more channels,
depending again on the classic Yoga scriptures one
consults, or the Yogic spiritual lineage or tradition.

Some ancient sources state that when a specific number of

Nadis converge, they represent (or form) a Chakra. In other
sources, it‘s said that at the locations where the three
major Nadis intersect (Ida, Pingala, and Sushumna Nadi) a
Chakra is formed, hence creating the seven main Chakras.

The number of primary or main Chakras (there are also

smaller or minor Chakras, on which we‘ll talk later in this
chapter) — and sorry to again needing to say this — the

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number varies depending on the spiritual tradition, and the
goal and context of teachings.

In any case, there can be five, six, or seven principal

Chakras, most commonly though it‘s said there are seven,
and we‘ll name them in a down-to-up order, that is, starting
from the base of the spine and going up to the top of the
head, along the spinal column:

Seven Chakras

1. Muladhara Chakra (Root Chakra)

Muladhara is located near the coccyx and is the mystical
Chakra where Kundalini Awakening starts.

Kundalini Energy is thought to be the creative power and

divine feminine energy which can be channeled upwards
through the other Chakras, along the spine and Sushumna
Nadi, up to the Crown Chakra, resulting in spiritual
perfection, Divine Union (with the Masculine Energy),
Enlightenment and Bliss.

The Muladhara Chakra is associated with the earth

element, representing our ability to stand firmly grounded in
life. If Muladhara is balanced, one feels calm, steady, and
comfortable in one‘s body and in the world.

2. Svadhishthana Chakra (Sacral Chakra)

The Sacral Chakra is located two finger-widths above the
Muladhara Chakra, seen from the back, and just below the
navel seen from the front.

It‘s thought that opening this Chakra can boost creativity,

confidence, pleasure, self-esteem, relationships,
sensuality, healthy sexuality, determination, independence,

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fertility. Moreover, it‘s believed that Svadhishthana protects
against dangers and enemies.

3. Manipura Chakra (Navel Chakra)

Manipura is located just above the navel, associated with
the fire element and transformation. It‘s also responsible for
our (physical and emotional) digestion and metabolism.

An open Manipura Chakra is furthermore said to simulate

vitality, action, movement, energy, will power, and
achievement.

4. Anahata Chakra (Heart Chakra)

Anahata is located near the heart, and is associated with
balance, openness, purity, love, compassion, charity,
cleanliness, inner healing, calmness, and serenity.

It‘s thought that Anahata enables us to make decisions

―that follow the heart,‖ in accord with our higher, true self.

5. Vishuddha Chakra (Throat Chakra)

The Vishuddha Chakra is located at the throat region
(hence the name).

It‘s known as a purification and detoxification center, and

associated with creativity, wisdom, truth, inspiration,
learning, clear speech, communication, and self-
expression.

6. Ajna Chakra (Brow Chakra or Third-Eye

Chakra)
The Ajna chakra is said to be located in the center of the
forehead, between the eyebrows.

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It‘s associated with intuition, awareness, clear perception,
psychic abilities, higher knowledge, inner wisdom, release
of the ego, imagination, and intellect.

7. Sahasrara Chakra (Crown Chakra)

The Crown Chakra is usually said to be located at the
fontanel (soft spot) on the top of the head (called
Brahmarandhra), which is also thought to be the location
where the soul leaves the body at death.

This Chakra relates to absolute wisdom, spiritual

awakening, divine connection, and pure consciousness. If
one‘s Kundalini Energy rises up to this point, the state of
Spiritual Enlightenment will be attained.

Further Correlations
As already said above, there are additionally a number of
―minor‖ Chakras, let‘s say, smaller energy distribution
centers (―affiliates‖ of the principal Chakras) that are
located throughout the body. In fact, some important
acupressure points or Marma points, as they are called in
Ayurveda Medicine and Yoga, are associated with these
minor Chakras.

The seven main Chakras are thought to be located along

the Sushumna Nadi, which is one of the three principal
Energy Channels in Ayurvedic and Yogic theory. The
Sushumna Nadi energy channel runs along the spinal cord
through the seven principal Chakras. It‘s considered the
central, primordial channel for the flow of Prana Life Energy
in the body.

In Indian Yogic philosophy it‘s said that by opening (or

unblocking) Sushumna Nadi one gives Kundalini Energy
the chance to ascent from the perineum (from out the
lowest located Chakra called Muladhara) to the top of the

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head (to the highest located Chakra named Sahasrara )
traveling through the various Chakras and activating their
proper functioning. It‘s furthermore thought that rising
Kundalini Energy leads to spiritual growth and finally to
Spiritual Liberation, Moksha or Enlightenment, and Bliss.

Chakra manipulation and Chakra opening plays an

important role in many Indian Ayurvedic, Tantric and Yogic
practices, such as in various types of Yoga, and very
particular in Kundalini Yoga, in Tantra Yoga, Marma Point
Therapy, and in a range of other Ayurvedic massages and
treatments, including modern Tantra Massage, to name a
few examples. A variety of tools and exercises are used,
like massage, acupressure, pranayama, visualizations,
mudras, yantras, bandhas, kriyas, and mantras, and such,
to manipulate the flow of subtle pranic energy through the
Chakras and the Nadis.

The idea of Chakras extends also to other traditional

medicine and healing systems in Asia, notably to Buddhist
oriented bodywork all over Asia, like in Tibet, Japan, China,
and Thailand, with Thai Traditional Medicine and
Traditional Chinese Medicine as notable examples.

For instance, in Traditional Chinese Medicine (TCM),

specifically in Qigong, Tai Chi and in the Chinese Martial
Arts, there‘s the concept of the Microcosmic Orbit (the
principle circuit of Qi), where energy rises up a main
meridian along the spine, and comes back down the front
of the body. While circulating, Qi enters various Dantian
(elixir fields), which act as ―burners,‖ where the types of
energy in the body are refined. These Dantian can be very
much compared with the idea and role of the Chakras.

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Dhyana | Yogic Meditation
Dhyana is an Indian Sanskrit word for what today is called
meditation, but depending on the sources, religion, spiritual
tradition, and/or Yogic lineages it can have slightly different
meanings, such as contemplation, concentration,
awareness, attention, and/or reflection, among others. The
concept and practice of Dhyana appears principally in
Hindu, Jain, and Buddhist traditions.

As such, Dhyana can point to a variety of activities, such as

non-judgmental observation or awareness; reflecting on a
concept or idea pondering over all its aspects, causes, and
consequences; withdrawing the mind from automatic
responses to sensory impressions; training of the mind;
subject-object unification; just to give some examples.

Whatever the case, Dhyana is usually considered one of

the most important activities in Indian spiritual and Yogic
practices, seen as the preliminary step to Samadhi (a
temporary experience, glimpse or state of Spiritual Insight
or Self-Realization), which will finally lead to firm abiding in
the Enlightened state (Kaivalya or Moksha).

Moreover, Yogic practices were traditionally all meant as a

preparation for meditation (Dhyana). This can be observed
clearly in the authoritative Yoga Sutras of Patanjali, the
Eight Limbs Yoga, where Dhyana is the 7th limb of 8,
immediately preceding the last stage or limb of Patanjali‘s
Yogic practice, which is Samadhi.

Nevertheless, the concept of Dhyana appears already

before Patanjali‘s Sutras in various Indian Vedic scriptures,
even before the birth of the Buddha. It is, as with many
things around the origins of Yoga, still unclear how and
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when exactly the concept of Dhyana arose, but it‘s
generally accepted that it was already an important spiritual
practice before the 6th century BCE.

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Divine Spiritual Union | Shiva
and Shakti
Within Tantra philosophy and practices, you will frequently
encounter references to the Hindu deities Shiva and Shakti
(the latter sometimes also written as Sakti).

In Hinduism, these two deities usually represent the female

(Shakti) and male (Shiva) principles in/of the Universe, and
in a broader sense the existence of duality in the
materialized, phenomenal Cosmos.

Lord Shiva
The Hindu God Shiva (often referred to as Lord Shiva) is
considered the hidden, generative power without form, yet
all-pervasive and omnipresent, a representation of
existence at the cosmic, universal level. Considered a male
energy, it‘s typically symbolized by the Lingam icon.

Shiva is related to and rather similar with the Hindu idea of

Brahman (who‘s a God and principle alike), which
represents the concept of the transcendent and immanent
absolute reality, the facilitator, and the supreme universal
spirit.

Devi Shakti
Shakti is interpreted as the supreme elemental dynamic
cosmic energy, representing power, ability, strength, force,
effort, energy, and capability. It‘s both a conceptualization
and personification of inherent sacred feminine creative
power, also referred to as Amma, Devi, ―The Mother,‖ or
―The Great Divine Mother.‖

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This power manifests itself through females as active
creativity and fertility, although this energy is also present
in males, but in its latent form. Shakti Energy is also
strongly associated with Kundalini Energy.

It‘s believed that Shakti Energy is the underlying force

responsible for creation and change. It‘s here where the
notion of the Goddess arises, seeing Shakti as being
incarnated and embodied in various female Hindu
Goddesses or Devis. Shakti is typically iconized as the
Yoni symbol.

Divine Union of Shiva and Shakti

Shakti and Shiva are represented as opposite powers —
masculine and feminine, or perhaps better —
complementary powers — being one part of a whole, in
reality forming a sacred unity.

Shakti Energy then is commonly seen as the dynamic,

active side of the equation (the doer), and Shiva Energy
rather as the passive and receptive part (the silent
facilitator), together being two sides of the same coin. Mind
that, depending on the spiritual lineage in Hinduism (and
Tantra), there are a wide variety of interpretations of what
Shakti and Shiva exactly mean, alongside their different
places in the hierarchy of Gods and Goddesses.

In India, you can relatively easily find depictions, paintings,

and sculptures in shrines and temples that will show the
Shiva and Shakti deities entangled in a variety of (sex)
positions and poses, which is thought to symbolize the
―dance‖ to sacred oneness.

In any case, Tantra is much occupied with establishing this

union between Shiva and Shakti energies, that is,
annihilating or transcending its apparent duality into a non-

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dual ―experience.‖ This, however, is not really an
experience in the ordinary sense, because an experience
needs an experiencer (a subject) and the experienced (an
object), and as such it would be again a phenomenon in
duality.

In Tantric traditions, it‘s generally believed that the

internalized, spiritual union of Shiva and Shakti — which is
possible through practicing the full gamut of Tantric
activities — is the ultimate goal of a human being, leading
to divine bliss, wholeness and harmony, real happiness,
self-knowledge and self-realization, say — Spiritual
Enlightenment.

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Dvaita Vedanta | Spiritual
Dualism
Dvaita Vedanta is a religious and philosophical school in
the Vedanta tradition and was founded in the13 th century
CE. Dvaita is a Sanskrit word that means ―duality‖ or
―dualism," which has the opposite meaning of Advaita (non-
dual).

In Dvaita Vedanta three principal entities are of importance

and recognized: God (Brahma personified by the deity
Shiva), Jiva (soul, Jivatman, Atman), and Jada (Maya or
matter).

It‘s believed that Brahma and the individual souls (Jivas)

exist as independent, distinct realities. Nevertheless, the
individual souls are controlled by and dependent on
Brahma. This is in sharp contrast with the ideas within
Advaita Vedanta where it‘s said that the ultimate reality
(Brahman) and the human soul (Atman or Jivatman) are
identical.

In Dvaita, Brahman (Shiva) is believed to be almighty,

eternal and always existing, everlasting, all-knowing, and
compassionate. The dependent reality (that of the
individual Jivas) is manifest in a parallel universe, but
Brahman takes on a personal role (as a personal God) and
is seen as a real entity that governs and controls the
universe.

The individual souls are seen as reflections, images or

radiations of Brahman, but not in any way identical with
Brahman, not even after Moksha or Spiritual Liberation.

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Each Jiva is different from other Jivas and has some
characteristics of Brahman in varying degree, which is
restricted by Karma, but become in their full expression
upon Self-Realization and Moksha.

Moksha is described as the realization that all finite reality

is essentially dependent on Brahman, which can only be
seen when spiritual ignorance (Avidya) is removed that
was caused by Maya. Moreover, Moksha can only be
attained by the grace of Brahman, and therefore Bhakti
Yoga (devotion) and collecting good Karma are essential in
Dvaita Vedanta practices.

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Dzogchen | The Ultimate
Ground of Existence
Dzogchen, also known as Dzogpachenpo, Atiyoga, Great
Perfection or Great Completion, is a wisdom tradition and
practice within Indo-Tibetan Buddhism and indigenous
Tibetan religion that aims at discovering and recognizing
the ultimate ground of existence, which is thought to be our
True Nature.

The Dzogchen practice emerged during the first

transmissions of Buddhism in Tibet, between the 7th and 9th
century CE. Although the exact origins of the practice are
under debate, it‘s obvious that it contains Tibetan Buddhist
and Indian Tantric elements.

However, it‘s important to recognize that since its

appearance in Tibet as a wisdom path, Dzogchen had
many different developments, influences, and
transformations, characterized by adding new techniques,
practices and scriptures to it, a phenomenon that goes on
until today.

In any case, in the Tibetan language the knowledge of the

ultimate ground is called Rigpa, which is usually translated
as ―absolute knowledge,‖ ―intelligence,‖ ―pure presence‖ or
―awareness.‖

This ultimate ground or Rigpa is to realization of our

Buddha Nature — the innermost nature of the mind, that
what we really are — which is thought to be what we‘ve
always been and what was always there, being beyond all
intellectual efforts and concepts. This ultimate ground is

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characterized by purity or ―emptiness‖, spontaneity, clarity,
and compassionate energy.

At the core of Dzogchen is not only the aim of recognizing

our true nature, which is already complete and perfect, but
likewise to come to an understanding (or insight) that it‘s
only our delusions, concepts and restless mind that keep
us from experiencing and living our true nature.

To get rid of the persistent veil that covers the truth, it‘s
generally thought that quite some preliminary work needs
to be done by the practitioner, which typically consists of
the so-called Ngöndro. By contrast, you‘ll also find
Dzogchen masters who rather assert that Rigpa can be
obtained through sudden enlightenment (i.e. by immediate
insight and sudden awakening without any formal practice).

Nonetheless, a common way to describe the Dzogchen

teachings is that it contains three aspects: the Base, the
Path and the Fruit (or Fruition).

 The Base represents the primordial, unchanging

state of existence, our potential for spiritual
enlightenment.
 The Path is about practicing meditation techniques
and specific Dzogchen methods as means to gaining
a direct understanding of the pure nature of the mind,
and remaining in a state of mental equilibrium.
 The Fruit is the ultimate goal, that is, realizing one‘s
true nature and achieving Buddhahood i.e. non-dual
awareness of existence.

As a whole, it‘s clear that Dzogchen has many similarities

with the approach and teachings of other non-dual spiritual
traditions, such as Zazen and Advaita Vedanta. Like those,
Dzogchen ultimately discards rituals, ceremonies and
techniques, but stresses our ability of direct and
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unobstructed seeing of the truth of existence. In fact, the
final message is the same: ―There is nothing we can do or
actually attain than simply letting go of our conceptual
attachments, recognize our true nature, and relax.‖

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Food, Consciousness, and
Enlightenment
Nowadays, the phrase You Are What You Eat usually
points to the fact that it‘s important to eat good food in
order be and stay healthy. Of course, what exactly ―good
food‖ is, is highly debatable, and subject to constant
change.

But, this chapter is not about that. Here, I want to take a

look at the spiritual relationship between nutrition — food,
drinks, medicines, and herbs — on one side, and the way
consciousness manifests itself on the other side.

The importance of ―right food‖ was already stressed in

ancient Indian Ayurvedic practices where so-called Sattvic
food was thought to be an essential part of Yoga and
Meditation. Food with Sattva qualities is supposed to bring
about calmness, pureness, vitality, energy, higher states of
consciousness, and truthfulness, among other desirable
properties. Sattvic food — which is mostly vegetarian — is
seen as a prerequisite to come to proper meditation and
subsequent insight in life, the world, and ourselves.

Slightly different, but ultimately with the same goal, are

Buddhist food offerings to monks during their alms rounds.
Those offerings aim at accumulating so-called merit for a
better rebirth in the cycle of reincarnation, progress
towards Enlightenment, and for cleansing and purifying the
mind. In fact, these practices are done because of the
beneficial transformational effects they have on the mind.

In any case, that food influences our consciousness is not

hard to prove — just take in a bottle of wine or smoke a
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joint and you immediately notice that your consciousness
changes. Food can make us feel happy, sad, clear,
energetic, lazy, irritable, or make us ―see‖ things, and such.

Moreover, without taking in food over a longer period, our

consciousness perishes — we lose consciousness. It‘s an
important reason why in many cultures food is seen as
something sacred. For example, in a number of countries
it‘s good custom to immediately and generously offer food
when someone visits you, even if you don‘t like the visitor.

We see food offerings in various religions such as

Buddhism, Hinduism, Catholicism, Judaism, among others.
It‘s a sacrificial offering in food form — mostly done at
special moments or at sacred places — dedicated to the
Gods. Well … even the deities and spirits need food to be
functional and appeased. Anyway, these offerings are of
course symbolic — and here also — basically done to
purify our own hearts and minds.

The food we eat both designates and changes the content

of our consciousness. In fact, the development and growth
of any conscious living being — from conception to birth
and finally to death — is constituted by food. In this
context, we also need to realize that consciousness is not
different — or at best, the other side of the coin — from the
content of consciousness. Pure, empty consciousness
alone is not possible, because consciousness is always
―being conscious of‖ something.

However, that consciousness (including its content)

appears against an empty background must be assumed
necessarily, because any given thing can only become into
existence against a background of non-existence — the
milky ways, planets and stars need empty space to be and
become, all living bodies need space to develop and

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function, and consciousness and its intrinsic objects need a
―blank screen‖ to arise and subside.

Whatever nutrition we take, this empty background — this

all-present space — is never affected or touched, only
consciousness is. The whole point of dietary regimes in
mindfulness and spiritual practices, is to make sure that
body and mind grow and function optimally, naturally, being
apt to meditate and contemplate to come to a state of mind
of ―undivided consciousness.‖ Undivided in that sense that
the separation between the seer and the seen, subject and
object, consciousness and its content is annihilated, that is,
seen for what it is — duality appearing in all-pervasive non-
duality.

You Are What You Eat applies to what we are as body and
mind — our consciousness and its content — but never to
that wherein consciousness arises and subsides. When we
understand that, see that, and become that empty all-
embracing space, we might attain the ultimate goal of
Spiritual Enlightenment and Self-Realization practices.

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Gradual and Sudden
Enlightenment
In the East, you‘ll basically find two very distinct traditions,
and subsequently distinct methods and techniques of how
to ―reach‖ Self-Realization or Spiritual Enlightenment.
These two traditions are opposed to each other being that
of Gradual Enlightenment and that of Sudden
Enlightenment.

These two ―ways‖ or ―paths‖ to attaining Spiritual

Enlightenment are also called that of Gradual and Sudden
Awakening or Gradual and Sudden Insight.

In any case, the first way of looking at things says it‘s a

long road ―getting there,‖ strenuous and with much effort.
The second way says it‘s not about the road and efforts,
but about ―sudden, clear insight — now.‖

The first one is certain that it takes many rebirths. The

second tells that rebirths are not the issue, but that only
this life matters.

The first one claims one should follow the Holy Scriptures.
The second stance denies the validity of the scriptures and
says they are in fact a hindrance.

The first path talks about precepts, morality, rules to follow,

and ―stages.‖ The second one casts off all rules, all
morality, and speaks of no stages, but of ―one entrance.‖

The first way talks of Gurus, Masters, Saints, and devotion.

The second way rather advises to abandon all so-called
teachers or Gurus, and to stand on your own feet.
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Nevertheless, it‘s the second way of looking at things that
leads to the first one. Because, after Enlightenment, it‘s in
fact ―the others,‖ that is, the students and disciples who
pick up the words of a Self-Realized or Spiritually
Enlightened teacher making it the first way of looking at
things.

That is, it‘s ―the others‖ who create Gurus, scriptures, rules,
religions, and stances by interpreting the realization and
expression of him or her who finally attained Spiritual
Enlightenment.

Duality arises from out non-dual realization, which is of

course — a paradox. But when expression happens, that
is, words and acts — things can only appear against the
background of silence. It‘s necessarily the beginning of
duality. There‘s no other way.

However, Self-Realization is not a ―way‖ or ―path‖; it‘s

rather the opposite. It‘s the total absence of methods,
techniques, or viewpoints. Even of the concept of needing
to ―help others.‖ In that sense there‘s no real difference
between lineages such as Vipassana, Zen, or Advaita
Vedanta, because the final ―result‖ is the same for all of
those.

To the Self-Realized there are no distinct ways, but only

natural and spontaneous efforts to ―help people‖ to get rid
of those. That‘s not to tell people what-to-do. It‘s not even
really help. Its expression follows naturally when having
discovered not-to-do.

Yet, not-to-do is not something that can be done, it can

only come about when it‘s understood very deeply, and
with total certainty — that nothing will make-it-happen, and
nothing can be done, at all.
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Gurdjieff | The Perennial Work
George Ivanovich Gurdjieff (1872–1949) was a highly
controversial mystic, occultist, philosopher, hypnotist,
composer, and spiritual teacher of Armenian and Greek
origin. By his disciples he was considered a Guru and an
Enlightened Master.

The Work was the definition given to his teachings, which

covered the search for truth and obtaining higher states of
consciousness. Later, his work was also called the Fourth
Way, seen as an endeavor to integrate the three classical
spiritual ways: those of the Fakir (bodily techniques), the
Monk (devotional techniques), and the Yogi (mental
techniques).

The Work referred to ―inner work,‖ or ―work on oneself,‖

work based on certain insights in the mechanisms of
human thought, emotions, and bodily processes, and
Gurdjieff, throughout his lifetime, used many techniques,
such as talks, physical exercises, dance, and music to try
‖waking-up men that are asleep.‖

His main take on the ―state‖ of humanity was that man is a

slave to external stimuli and doesn‘t have an own will. Man
is completely conditioned, re-acts robotically, mechanically
to impulses outside of him, and is pulled and pushed
randomly by and between the arbitrary demands of his
subsequent emotions, thoughts and body.

Moreover, man doesn't ―remember‖ himself, that is, is not

constantly fully aware (or conscious) of his being, his
actions and the world around him, here and now.
According to Gurdjieff, self-remembering or self-
consciousness is essential for man, because it‘s the basis
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to experience higher or deeper states of consciousness
which will finally lead to Liberation.

―Waking up,‖ being aware (conscious) of this ―state,‖ in his

opinion, is a first step to understanding what a human
being is, its real capabilities, functioning and its goal. To
him, the human body is a machine capable of building an
―inner body,‖ — a kind of astral body — that could be
immortal or at least survive the material body as we know
it.

In any case, this chapter is not so much about the details of

Gurdjieff‘s work, his methods, or techniques. That‘s an
area so vast and also rather complicated, and besides that
— the actual details of his Work don‘t really matter or even
are of any real use to us, unless one actually wants to
engage in Gurdjieff's Fourth Way.

What does matter is that ―The Work‖ is a perennial

endeavor, known since the dawn of mankind. Over several
millennia it has seen many names and forms, but what is
interesting about it, is that ―the way it works‖ doesn‘t seem
to be transferable.

The Work that a certain individual has done for himself can
have certain results, but the results themselves are hard to
communicate, and moreover — the techniques or methods
used to come to those results, cannot be used by others to
obtain the same results. This is a very important insight,
and needs to be understood very clearly by one who goes
about doing ―The Work.‖

It‘s an individual, unique enterprise, not so much with

unique results — the results are the same, although
expressions may vary — but results can be ―obtained‖ only
by way of a ―strictly unique and personal road.‖ It‘s the
tragedy and beauty of ―The Work.‖
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Others can only show us that there‘s work to do. Basically
that‘s it. There are definitely parallels, things everyone has
to deal with, that is — getting rid of a whole lot of obstacles.
But what those obstacles are exactly and how to do that is
different for each individual and thereby non-transferable.

The Work is irrefutable, it‘s there always, it presents itself

each time a new human being is born. It‘s perhaps the
most important endeavor one can undertake. But the
―Workers‖ themselves — they only show. The road they
have taken is of no real importance and of no definite value
to others.

Workers only tell the world that there‘s work to do — real

work, a special kind of work, important work. Some people
take up the message and ―work‖ on it, but many don‘t. It‘s
of no consequence: this work, this endeavor will always
resurface as long as mankind walks upon the surface of
our earth.

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Huang Po | Transmission of
Mind
Huang Po (also known as Huangbo or Obaku) was a
Buddhist teacher, an exponent of Chan or Zen Buddhism,
living in the 9th century in China. He adhered to so-called
sudden insight principles and what‘s more, he exerted a
strict non-dual approach to ―obtaining‖ Enlightenment. His
teachings are recorded in the exquisite book On the
Transmission of Mind.

To Huang Po, ― … there is nothing to be attained or a

single action to be performed.‖ He taught that mind cannot
be sought by the mind, just like the eyes cannot see
themselves, and the ears cannot hear themselves.
Moreover, there is nothing to be found, because what one
is looking for is already obtained: ―All Buddhas and all
conscious beings are nothing but the One Mind, beside
which nothing exists. The One Mind alone is the Buddha,
and there is no distinction between the Buddha and
sentient beings.‖

His non-duality approach is perfectly expressed by the

following: ― …If you would only rid yourselves of the
concepts of ordinary and Enlightened, you would find that
there is no other Buddha than the Buddha in your own
Mind. The arising and the elimination of illusion are both
illusory. Illusion is not something rooted in Reality; it exists
because of your dualistic thinking. If you will only cease to
indulge in opposed concepts such as „ordinary‟ and
„Enlightened,‟ illusion will cease of itself.‖

It‘s also interesting to see what he thought about seeking,

the search, and a path or roadmap to Enlightenment:
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―Sentient beings are attached to forms and so seek
externally for Buddha-hood. By their very seeking they lose
it. [...] Studying the Way is just a figure of speech [...] In
fact, the Way is not something that can be studied. You
must not allow this name to lead you into forming a mental
concept of a road.‖

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Japa Yoga | Reciting Mantras
Japa, also called Japa Yoga, is the repetitive reciting of
mantras, spiritual chants, or the name of a God or
Goddess. It‘s in fact a form of Bhakti Yoga, that is, the
Yoga of Devotion. The Japa practice is found in religions
that originate in India, such as Hinduism, Buddhism,
Jainism, and Sikhism.

The idea behind persistently doing Japa as part of one‘s

Sadhana is that it leads to liberation of worldly ignorance
and bondage, peace and bliss, and finally to Self-
Realization and Spiritual Enlightenment.

Typically, Japa is performed sitting in an Asana (Yoga

posture) or meditation posture, and the mantra or Divine
Name is spoken loud enough to hear (Vaikhari Japa),
whispered (Upamshu Japa), or only spoken silently in the
mind (Manasika Japa). It‘s thought that each different type
of Japa has various degrees of effectiveness, where
Vaikhari Japa is the least powerful and Manasika Japa the
most powerful form.

Doing Japa may be accompanied with other practices,

such as burning incense or counting beads that glide
through the hands.

A special form of Japa is Likhita Japa. In this Japa Yoga

practice one repeatedly writes the mantra (for instance, in a
notebook) while reciting it. It‘s thought to be even more
effective than only reciting a mantra.

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Jiddu Krishnamurti | Choiceless
Awareness
In the context of Spiritual Enlightenment and Self-
Realization, the Indian spiritual teacher Jiddu Krishnamurti
(1895-1986) has often talked about this thing he calls
Choiceless Awareness.

In fact, the concept of Choiceless Awareness is considered

one of his most important ―methods‖ to bring about a so-
called ―radical transformation‖ or ―radical mutation‖ in
ourselves. As he once stated: ―Freedom is found in the
choiceless awareness of our daily existence and activity.‖

According to Jiddu Krishnamurti, Choiceless Awareness

can be ―reached‖ or ―approached‖ through unbiased inquiry
of arising phenomena, notably inquiry of the functioning of
our mind and thinking, combined with Total Attentiveness.
The whole thing is of course an interesting concept,
approach, or hypothesis, if you like, but there are two main
objections against the idea.

The first objection is the simple fact that we are human

beings, and not plants. We necessarily choose continually,
always, if we want it or not, if we are aware of it or not, or
aware of our motivations or not. There‘s no way not to
choose. And we also know that even not to choose, in fact
implies a choice.

The second problem with the concept (or method) is the

thing called Choiceless Awareness itself. How to ―reach‖ or
―do‖ that without ―choosing‖? And it seems that mainly
because of this last objection, the whole idea falls to
pieces.
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But then again, we need to sincerely know what is meant
here before making a final judgment at all. Also — we need
to be aware that judgment by itself is not what we could call
Choiceless Awareness. Judgment implies choice and
choosing. In fact, following Jiddu‘s line of thinking we could
only ―judge‖ Choiceless Awareness by being ―choicelessly
aware‖ of Choiceless Awareness, which then surely
wouldn‘t be judgment.

Well, in any case, setting word-juggling aside, it doesn‘t

mean Jiddu Krishnamurti didn‘t know what he was talking
about. Certainly he wanted to bring us ―somewhere.‖ At
some place, some point where we would see the paradox
and drop the whole thing accordingly — ―Choiceless
Awareness‖ included.

And of course, we can and should approach the intellectual

limits of what is possible to convey or know. It‘s a good
thing to toss and turn things — all conceptual things
anyway — relentlessly. It keeps us sharp, critical, and can
bring us to clear discernment.

But in the end, this thing we like to call Radical

Transformation, Spiritual Enlightenment, or Insight, or
whatever we like to call it, doesn‘t seem to be something
we can transfer intellectually or logically — if at all.

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Jnana Yoga | Path of
Knowledge
Jnana Yoga is a Hindu spiritual tradition known as the Path
of Knowledge or the Path of Self-Realization. The Sanskrit
word Jnana or Gyana simply means ―knowledge.‖

The most typical form of practicing Jnana Yoga is the

inquiry into the reality of the Self or the I with questions like
―Who am I?,‖ or ―What am I?,‖ but also with affirmations
like ―I am not this, I am not that,‖ ―I am pure
consciousness,‖ and such.

Perhaps the best known Indian tradition or lineage of

Jnana Yoga is Advaita Vedanta, which means Non-Dual
Vedanta. The Advaita practice is characterized by its Neti
Neti approach, which means not this, not that, being the
continuous denial of a subject-object separation in order to
finally come to Divine Union and a non-dual state of
consciousness.

The Jnana Yoga practitioner usually seeks help from a

Guru who has already ―realized the true Self‖ in order to
not stray away from the right studies, meditations, and
reflections, that is, not to end up in delusions. The end goal
of Jnana Yoga is to realize that one‘s Self equals the
Divine, or as common in Indian terminology, realizing that
Atman (individual soul or separated entity) is Brahman
(universal soul or vital principle).

Jnana Yoga is an intellectual endeavor, one that tries to

come to a living spiritual insight and understanding of the
nature of the Self and the Universe through rigorous
reasoning. Nevertheless, it doesn‘t mean that the Jnana
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Yogi isn‘t involved in other types of Sadhanas, such as
Karma Yoga (Path of Selfless Action), Raya Yoga (Path of
Meditation) or Bhakti Yoga (Path of Devotion).

In fact, traditionally in India all of the major spiritual paths

are followed simultaneously, although one‘s focus and/or
inclination is usually towards one method or lineage. In the
end, all paths lead to the same result: insight in one‘s True
Self, liberation of bondage and ignorance, and union with
the Divine.

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Karma Yoga | Path of Selfless
Work
Karma Yoga is a Yogic lifestyle, also called ―the Path of
Selfless Work,‖ ―the Path of Selfless Service,‖ or ―the Path
of Unselfish Action.‖

It‘s often considered one of the four classical Yoga paths

besides Jnana Yoga (Path of Knowledge), Raja Yoga (Path
of Meditation) and Bhakti Yoga (Path of Devotion).

The idea behind doing this type of Yoga is to ―get rid of the
Ego‖ by only doing activities that serve others — your
efforts given to right causes — where ―others‖ are
essentially seen as individual expressions of God or the
Divine.

Doing Karma Yoga also implies that one lives and works
without expecting any reward, praise, or result for/of the
services one has performed. In fact, it‘s a form of practicing
complete worldly detachment, which is seen as a means to
achieve Spiritual Liberation.

Other elements associated with doing Karma Yoga are

universal compassion, accumulating merit or eliminating
bad Karma, Loving Kindness (Metta), and worship (Bhakti)
of and union with God (or the Divine).

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Kinhin | Buddhist Walking
Meditation
Within Zen Buddhism — particularly in connection with
Zazen Meditation — Kinhin or Walking Meditation is either
a practice done as the counterpart to Zazen Sitting or as a
practice on its own.

Nevertheless, Kinhin is not only connected to Zen

Buddhism; Walking Meditation is also carried out in other
forms of Buddhist Meditation, such as in Vipassana Insight
Meditation and Chan Meditation.

It‘s quite common within Zazen to have short moments of

walking (usually ten to fifteen minutes) between longer
periods of sitting. A reason of doing this can simply be to
stretch and relieve the legs, but it can also be an integral
part of the Zazen routine. There‘s an obvious connection
here to the Yin-Yang concept of passivity and activity,
stillness and movement, that is, the Buddhist concept of
balance or the Middle Way.

Another reason to do Kinhin is to practice also bringing

meditative awareness into all our other daily activities, and
not only while doing Zazen Sitting Meditation.

There are different methods and techniques to walk, some

rather prescribed, others more in a ―free style.‖ There‘s, for
instance, ―back and forth‖ walking at a slow pace,
alternately going back and forth in a straight line taking ten
to fifteen steps before each turn. Another method is called
―clockwise walking,‖ which is done going round in a room
or around a sacred object (circumambulation), either
carried out in a slow pace or fast (brisk) pace.
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As its own practice, Kinhin can also be done outdoors, in
Nature, for instance. The outdoor Kinhin is reminiscent of
modern Forest Bathing (Shinrin-Yoku), a practice that got
traction in Japan in the 1980s as a physiological and
psychological exercise being an anti-dote against an overly
technical world and stressful urban lifestyle.

In any case, depending on the Kinhin style, while walking,

one‘s attention or awareness needs to be focused on
breathing, on thoughts, on the steps taken, or on the
complete body in movement, or on nothing at all. There are
also specific styles of how to hold the arms and hands
while walking, and sometimes also instructions of how to
breathe.

Within group Zazen sitting sessions, the start of a Kinhin

period is usually announced with ringing a bell or striking a
gong, as is the case with the end of the walking period.

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Koans in Zen Buddhism
Koans in Zen Buddhism are used as a means to come to
sudden, direct insight in the nature (or an aspect) of reality,
or as a test to ―measure‖ the Zen student‘s progress in his
or her practice. Depending on the Zen lineage or school,
koans have more or less importance in the actual day-to-
day Zen or Zazen Meditation practice.

A koan can be anything like a story, a short phrase, a

dialogue, question, an answer, a metaphor, or statement.
The main characteristic of a koan is that it cannot be solved
or understood by intellectual reasoning. There‘s a ―hidden
meaning‖ and the koan is rather a paradox that serves as a
transcendental technique to bypass reasoning, with the
goal to come to an intuitive, direct insight and
understanding of existence or of one‘s own real nature.

Diligent koan introspection or koan study is the reflection

on and study of a succession of koans used by great Zen
masters in the past. Here again, depending on the Zen
school, different koans may be studied, that is, a variety of
koan curricula are used. For instance, koan use and study
is rather important among Japanese practitioners of the
Rinzai Zen School, and one can find a large number of
different curricula among the various Rinzai teaching
lineages and branches.

There are different types of koans with different goals, as it

were, and the idea is that the study of, or reflection and
meditation on koans can lead to, for instance, direct
enlightened insight, an understanding of certain aspects of
the phenomenal world, a deepening of one‘s insight, an
immediate detachment of thoughts and concepts, among
other things.
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To get an idea of how a koan may look like, you‘ll find a
few examples below:

1.) What is the sound of one hand clapping?

2.) Two monks were arguing about the temple flag waving
in the wind. One said, ―The flag moves.‖ The other said,
―The wind moves.‖ They argued back and forth but could
not agree. Hui-neng, the sixth patriarch, said: ―Gentlemen!
It is not the flag that moves. It is not the wind that moves. It
is your mind that moves.‖ The two monks were struck with
awe.

3.) The roof was leaking, and a Zen Master told two monks
to bring something to catch the water. One brought a tub,
the other a basket. The first was severely reprimanded, the
second highly praised.

4.) A monk asked Master Joshu, ―I have just entered this

monastery. I beg you, Master, please give me instructions.‖
Master Joshu asked, ―Have you eaten your rice gruel yet?‖
The monk answered, ―Yes, I have.‖ Master Joshu said,
―Then wash your bowl.‖

5.) What is the color of wind?

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Kundalini Yoga | Awakening the
Chakras
Kundalini Yoga gets its name from Kundalini, which in
Indian Hinduism and spirituality is believed to be Divine
Energy (associated with supreme feminine energy or
Shakti) located dormant at the base of the spine in the
Muladhara Chakra.

The Muladhara Chakra is the so-called Root Chakra and

one of the seven primary Chakras (Prana Life Energy
centers in the body) according to Hindu Tantrism.

The practice of Kundalini Yoga aims at awakening this

Kundalini Energy through practice of mantras, chanting,
pujas, tantras, yantras, Yoga, devotion, self-discipline, self-
study, bandhas, pranayama breathwork, Tantric
visualizations and meditation, or directly through mediation
and initiation by a Guru (spiritual teacher).

It‘s believed that by awakening this dormant Shakti energy,

it will be channeled upwards through the other Chakras,
along the spine, up to the crown Chakra (Sahasrara
Chakra) resulting in a process of Divine Union, Spiritual
Enlightenment, and Bliss.

The terms Kundali and Kundalini start to appear in Indian

sacred texts, the Upanishads, as from the 7th century BCE.
In the Sanskrit language it has different meanings and
connotations, such as circular, annular, snake, bowl, rope,
ring, water-pot, or coiled.

The active practice with Kundalini Energy comes about

around the 11th century CE, and in the 15th century CE it
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was also adopted in Hatha Yoga. Later, it became a more
mainstream thought in Hinduism, and today it‘s a well-
accepted concept in modern spirituality, and within the
New-Age and Neo-Tantra movements.

Kundalini Energy can be awakened in a prepared or

unprepared ―state,‖ but it‘s believed that in order to control
and integrate this spiritual energy, a period of purification
and strengthening of the body and nervous system is
necessary beforehand. In more ancient times, people
would visit ashrams in India to support this practice and to
awaken their Kundalini Energy with meditation, mantra
chanting, spiritual studies and Yoga asana practices.

Today, what is known as Kundalini Yoga consists of rather

modern practices and interpretations, rising strongly in
popularity in the West between the 1960s and 1980s. This
renewed Kundalini Yoga practice is primarily based on the
works of Swami Nigamananda Paramahansa (1880 –
1935), Swami Sivananda (1887 – 1963), and Yogi Bhajan
(Harbhajan Singh Khalsa | 1929 – 2004) and is a synthesis
of Bhakti Yoga (devotion and chanting), Raja Yoga
(physical practices and meditation) and Shakti Yoga (the
expression of feminine power and energy).

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Neidan Inner Alchemy
Neidan Inner Alchemy is a vast collection of Chinese Taoist
esoteric, physical, mental, and spiritual practices with the
goal to prolong life (longevity), promote healing, and create
a so-called ―Immortal Spiritual Body.‖

The word Neidan is made up of the words Nei and Dan,

where Nei means ―inside, inner, or internal,‖ and Dan
means ―elixir or alchemy.‖ The earliest written references of
Neidan can be found in the 2nd century CE.

Neidan combines theories derived from Chinese external

alchemy (Waidan), cosmology, symbols of the I Ching
(Book of Changes), medical theory, Taoist meditation,
Taoist exercises, and Taoist Sexual Practices.

In Neidan, the Three Treasures of Jing (Essence), Qi (Life

Energy) and Shen (Spirit) are cultivated and transformed,
applying physical and mental exercises, with the aim to
improve physical, emotional and mental health, and return
to the unity of the Tao, that is, attain Spiritual
Enlightenment, and become an Immortal Spiritual Being.

As such, Neidan practices aim at ―finding‖ the Golden Elixir

(Jindan), where Gold (Jin) stands for constancy and
permanency in contrast to change and transiency, and
Elixir (Dan) represents essence, reality, or True Nature. For
this, Neidan is also called the Way of the Golden Elixir
(Jindan Zhi Dao).

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Nisargadatta Maharaj | I Am
That
In 1989, I stumbled upon the book I Am That from Sri
Nisargadatta Maharaj. It was an event that changed my
life‘s direction. Already on reading the first page I knew, I
sensed, that this was what I had been looking for.

It isn‘t just an ordinary book, but a publication of questions

and answers between Sri Nisargadatta and ―seekers of
truth‖ given during Satsang (meetings with a Guru), based
on original tape recordings from Maurice Frydman.

The title ―I Am That‖ of the book refers to one of the Great

Advaitic Contemplations (Mahavakyas), which is known as
Tat Tvam Asi, usually translated as ―You Are That‖.
Nisargadatta said the following about this: ―To stabilize me
in this eternal principle, my Guru initiated me by
pronouncing the sacred words Tat Tvam Asi, which means
„I Am That.‟ From that moment onwards, I lost all interest in
worldly affairs. These sacred words are called the Maha-
Vakya, which is a profound statement charged with sublime
meanings.‖

I soon found out that Nisargadatta (1897 – 1981) was a

Guru who had lived in Mumbai (India) and was a
representative of an Advaita Vedanta lineage. This
subsequently awakened my deep interest for Advaita
philosophy and teachings, and my longing to visit India and
learn more about it. I did finally go to India, but only twenty
years later, to visit Ramesh Balsekar in Mumbai, a former
disciple of Nisargadatta, but then — well, that‘s a whole
other chapter of my life.

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Nisargadatta Maharaj met his own Guru Siddharameshwar
Maharaj in the year 1933. With regard to his own quest to
attain Self-Realization, Nisargadatta often said the
following: ―When I met my Guru, he told me: „You are not
what you think you are. Find out what you are. Watch the
sense I am that arises in you, and find your Real Self.‖

In fact, Nisargadatta wasn‘t really ―a seeker‖ before he met

his Guru. A friend brought him to Sri Siddharameshwar,
and as Nisargadatta always explained: ―I simply believed
what my Guru said, I obeyed him, because I trusted him. I
did as he told me. All my spare time I would spend looking
at myself in silence. And what a difference it made, and so
soon! It took me only three years to realize my true nature.‖

Nisargadatta‘s Guru Siddharameshwar died two and half

years after their first meeting, and Nisargadatta
remembered and practiced his advice, while continuing to
run a small cigarette shop in Mumbai. In 1951, after
receiving an inner revelation from his Guru, he began
giving Satsang for seekers and devotees. These daily
meetings were characterized by meditation, bhajans, pujas,
and question and answer sessions. He held Satsangs
during the rest of his life, until his death in 1981.

With the publication of the book ―I Am That‖ Nisargadatta

became immensely popular, notably in the West; hundreds
of foreigners from all over the world started to come to his
house in Mumbai, and apparently Nisargadatta once
remarked about this: ―I used to have a quiet life but the
book „I Am That‟ has turned my house into a railway station
platform.‖

Nisargadatta‘s teacher and Guru was part of the Navnath

Sampradaya lineage, and as such Nisargadatta is
regarded as an exponent of that lineage. Nevertheless, his
own style of teaching was rather informal and direct,
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sometimes even aggressive, and based on his own living
experience. He rarely mentioned ancient scriptures, and
typically adapted his teachings to the many Westerners
who visited him and who didn‘t have familiarity with the
sacred texts or Indian traditions and customs.

An interesting fact about Nisargadatta‘s life is that he had a

strong devotion to his own Guru, and although a
representative of the Jnana Yoga (the Path of Knowledge
or Path of Wisdom) tradition, many aspects of his life were
given form as a Bhakti Yogin (the Path of Devotion).
Moreover, to rather follow the Bhakti Yoga tradition and
practices, was sometimes an advice he would give to some
of his disciples.

The core of Nisargadatta‘s message is that ―You Are That,‖

the Ultimate Source, Absolute Awareness, and the Natural
Effortless State, and that it‘s only our ―ignorance‖ and
―mistaken identification with the Ego‖ that makes us feel
and experience it otherwise. His style of ―Yoga‖ was
meditating, pondering and abiding with the sense of ―I am‖
or ―being‖ in us (while negating all concepts that arise in
the mind), which he often called ―our only asset.‖

According to Nisargadatta, following that specific Sadhana

would lead us ―beyond being, transcending the I am‖ finally
burning away our ignorance and reveal the truth that We
Are That — Tat Tvam Asi — the Eternal Absolute State,
which is the ultimate non-dual freedom from knowing and
not-knowing, and from being or not-being.

Perhaps one of Nisargadatta‘s most beautiful and powerful

statements about his experience of the Absolute is this
one, taken from the book ‗I Am That‘: ―Love says: „I am
everything‟. Wisdom says: „I am nothing‟ Between the two
my life flows.‖

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Noble Eightfold Path |
Buddhism
The Noble Eightfold Path is a path to Spiritual Liberation
and freedom of the Cycle of Rebirth as expounded in early
Buddhism.

It consists of eight practices: the right view (right

understanding), right resolve (right thought), right speech,
right conduct (right action), right livelihood, right effort, right
mindfulness, and right Samadhi (right concentration).

In Buddhism, the Noble Eightfold Path is often symbolized

by means of the Dharma Wheel, in which the eight spokes
represent the eight aspects of the path.

Although the Eightfold Path seems to be one of sequential

steps to be taken one after the other, it‘s generally thought
that it rather represents eight aspects of life, which need to
be integrated in daily life, typically in the form of a Sadhana
(spiritual discipline).

According to the Buddha, by adhering to the eight elements

of the path we create the optimal conditions for Spiritual
Enlightenment.

Right View
The Right View elates to seeing the world and everything in
it as it really is, not as we believe it to be or want it to be.

Right Resolve
This is the step where we commit to the path with
persistence and passion, which will start to eliminate other

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desires, which are generally the cause of suffering in the
world.

Right Speech
We need to understand the power of the spoken word, and
refrain from speaking unkindly, or in anger.

We should rather communicate thoughtfully and in a spirit

of consideration, which helps to unite others, can heal
conflict, and cultivate compassion.

Right Conduct
The Right Conduct urges to take up an ethical approach in
life, which includes not taking what is not given to us, and
having respect for the agreements we make.

It also involves the Five Precepts which were given by the

Buddha: not to kill, steal, lie, avoiding sexual misconduct,
and not to take drugs or other intoxicants.

Right Livelihood
One should engage in work that respects life and the
environment, which could be translated as having a job that
not hurts people, animals, and/or plants.

Right Effort
The aspect of the path is about cultivating enthusiasm, a
positive attitude in a balanced way. One could see this as
having clear and honest thoughts, avoiding jealousy and
anger, and in a more general sense engaging in positive
thinking, followed by determined action.

Right Mindfulness

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Right Mindfulness urges us to be aware of the moment, of
what happens now with us, our surroundings, and with
what we do, and being clear and focused in that moment.

It‘s closely related to meditation and forms the basis of

meditation.

Right Samadhi
This is about deep concentration and the one-pointedness
of the mind, entering in a proper way the meditation state,
which can finally bring us to Spiritual Awakening, Liberation
of Suffering, and the end of the Cycle of Rebirth.

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Patanjali’s Yoga Sutras |
Ashtanga
Ashtanga Yoga is Maharishi Patanjali's classification of
classical Yoga. Its philosophical basis can be found in the
Yoga Sutras of Patanjali, which are a collection of Sanskrit
sutras (aphorisms) on the theory and practice of Yoga,
thought to have been written between 200 BCE – 400 CE.

Nowadays the Yoga Sutras are considered the most

important texts of classical Yoga philosophy, a scripture in
which Patanjali explained and systematized the existing
techniques and knowledge of his time. In fact it‘s believed
that the Sutras are a synthesis of three ancient traditions
and schools of thought in India: Samkhya, Yoga and
Abhidharma.

The word Ashtanga is composed of two components:

Ashta (eight) and anga (limb), so Ashtanga Yoga means
―the eight limbs of Yoga.‖ Ashtanga is sometimes also
written as Astanga.

The Yoga Sutras define Yoga as the quieting of the mind

and the liberation from suffering by means of discriminative
discernment. Through following these ―eight limbs‖ or eight
steps as proposed in Ashtanga Yoga, one will able to
realize the true nature of existence, quiet one's mind, and
reach Kaivalya (solitariness or detachment).

The Eight Limbs of Ashtanga Yoga

1) Yama (Abstinences)
This step is about principles, a kind of moral code to be
followed, consisting of: Ahimsa (non-violence); Satya

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(truthfulness); Asteya (non-stealing); Brahmacharya (pure
conduct, celibacy); and Aparigraha (non-possession).

Yama, by the way, has many similarities with the so-called

Five Precepts of Buddhism: Refrain From Killing, Refrain
from Stealing, Refrain from Dishonesty, Refrain from
Sexual Misconduct, and Refrain from Taking Intoxicants.

2) Niyama (Guidelines/Observances)
This limb (or step) refers to the five observances,
consisting of: Shaucha (purity); Santosha (contentment);
Tapas (endurance/austerity); Svadhyaya (self-study, study
of the Vedic scriptures); and Ishvara Pranidhana
(surrendering to God).

3) Asana (Yoga Positions or Yogic Postures)

This limb is about the Yoga poses, the discipline of the
body. According to Patanjali, the practice of Yoga Asanas
makes the body strong, helping to provide the ideal vehicle
on the path of Yoga.

4) Pranayama (Yogic Breathing)

This limb is about Prana, the Vital Life Force. Pranayama
can be understood as an extension and control of breath.

5) Pratyahara (Withdrawal of Senses)

This limb is about the withdrawal of the senses from
external objects, believed to be a vital preliminary step
before the more advanced practices of the following limbs
Dharana and Dhyana.

6) Dharana (Concentration on Object)

Dharana is about training the mind to stay focused and
concentrated on one object and its field.

7) Dhyana (Meditation)

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Dhyana is about meditating, contemplating, and reflecting
on whatever Dharana has focused on.

8) Samadhi (Total Self-Collectedness)

The last limb is considered the highest state of mental
concentration which unites one with the highest reality. It's
described as a state of pure ecstasy where there is no
subject or object, and consciousness is aware of only
consciousness. Samadhi is sometimes used as a synonym
to Kaivalya.

Mind that this is just a small overview and short explanation

of Patanjali's Eightfold path of Yoga. We can see that
Ashtanga Yoga practice goes much beyond just doing the
Asanas or a short meditation during a Yoga session. It's
really an in-depth philosophy and proposed lifestyle to be
able to reach what we can call Self-Realization or Spiritual
Enlightenment.

Be aware that many times the term Ashtanga Yoga is used

as a synonym to Ashtanga Vinyasa Yoga, a modern style
of Yoga as Exercise popularized by Sri K. Pattabhi Jois
(1915-2009). Nevertheless, these are two very distinct
styles or paths of Yoga.

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Pranayama | Spiritual
Breathwork
Simply said, pranayama is the Indian Yogic practice of
conscious breath control, an ancient type of breathing
exercise, which today is usually called Breathwork. Mind
that the phrase‖ pranayama‖ is a general term for a range
of different pranayamas.

Moreover, throughout the centuries pranayama practices

have seen significant changes in the way they are applied,
and even today it depends very much on the goal and type
or lineage of Yoga how pranayama is used.

For instance, they can be applied as synchronization of the

breath during or between asanas (Yoga postures) and
movements. The may be used to purify and cleanse the
Yoga Nadis, or alternatively they can be practiced as an
exercise on its own, before or after Yoga exercises, at any
moment of the day, or within Tantric Sex.

The word pranayama is generally considered to be a

conjunction of the words prana and ayama, where prana
means ―breath‖ or ―air,‖ and ayama is translated in a variety
of ways, such as ―suspension,‖ ―expansion,‖ ―restrain,‖ and
―control,‖ among other interpretations.

In ancient Hindu, Yogic, and Tantric texts, the goal of doing

pranayama is to get into a trance-like state by stopping all
breathing with an aim of detachment, activation of the
Sushumna Nadi and Kundalini Energy, liberation of
bondage, and finally Spiritual Enlightenment.

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The Yoga Sutras of Patanjali, an influential Yoga text,
essentially considers pranayama exercises as a means to
acquire deep concentration, subsequently followed by
meditation, with the ultimate goal of attaining spiritual
enlightenment.

In Hatha Yoga various pranayama techniques are used, for

instance, between movements, or in so-called bandhas
(muscle locks) and mudras (Yogic gestures). They are
applied to attain higher spiritual or awareness levels,
controlling and directing Life Energy (Prana) for several
aims, or as a means of therapeutic healing, among other
applications.

Today, in mainstream health and bodywork practices,

pranayama is used for stress relief, as a means of
mindfulness, better concentration and improved cognitive
performance, better sleep and a lower blood pressure, to
name some of the more common contemporary down-to-
earth applications.

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Raja Yoga | Path of Meditation
Raja Yoga carries a range of synonyms such as Ashtanga
Yoga (Yoga Sutras of Patanjali), Royal Yoga, King of
Yogas, Classical Yoga, or the Yoga of Meditation, among
some other denominations.

It‘s often categorized as one of the four branches of Yoga,

which are known as Karma Yoga, Bhakti Yoga, Jnana
Yoga, and Raja Yoga. Mind that this is just one type of
categorization, a model of grouping Yoga types and styles
which became popular through the works of Swami
Vivekananda (1863 – 1902).

Today, Raja Yoga is strongly associated with the type of

Yoga that Patanjali described in his Yoga Sutras, that is,
the Eight Limb Yoga or Ashtanga Yoga. Although
Patanjali‘s Yoga system includes the notion and
importance of doing Asanas (Yoga postures) its final aim is
achieving a profound state of Dhyana (contemplation and
meditation) and Samadhi (deep meditative absorption of
the mind). It‘s why Raja Yoga is also called the Path of
Meditation or Yoga of Meditation.

With the emergence of Yoga as Exercise in the early 20th

century, built upon Hatha Yoga (which is by some believed
to be derived from Patanjali‘s Ashtanga Yoga Sutras), Raja
Yoga became also a kind of synonym for the more
gymnastic and physical type of Yoga. This type of Yoga
primarily consists of performing Asanas and other bodily
exercises.

Nevertheless, the ultimate goal of practicing Raja Yoga is

to achieve spiritual Self-Realization or Spiritual
Enlightenment, and in its tail: Moksha or Nirvana.
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The core idea behind Raja Yoga is that our perception and
knowledge of our true, divine Self is concealed by a
restless mind. By stilling and calming the mind, and not let
it wander to whatever arises in our environment or within
us, we can realize the True Self, which will then
spontaneously show itself as pure Universal
Consciousness and the Divine. This then entails the end of
the illusory separation between the Ego (the I or persona)
and God (or the Divine) and bestows true wisdom,
happiness, and bliss upon us.

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Ramana Maharshi | Self-Inquiry
Ramana Maharshi (1879–1950) was an Indian spiritual
master, sage, and enlightened-one who spent the largest
part of his life teaching by the holy mountain Arunachala in
Tiruvannamalai (Tamil Nadu, India).

His teachings were characterized by silence, stillness, and

so-called Satsangs, sitting at the Master‘s feet, answering
spiritual questions of those who visited him. He became a
well-known teacher to the West, first popularized through
the works of Paul Brunton (a British author of spiritual
books), Somerset Maugham (a British novelist), Arthur
Osborne (an English writer), and Maurice Frydman (an
engineer who published the work I Am That from
Nisargadatta Maharaj).

Ramana Maharshi recommended so-called Self-Enquiry

(Nan Yar or Who Am I) as the most important way to
remove ignorance, to achieve firmly abiding in Self-
Awareness and attaining Spiritual Enlightenment or
Spiritual Liberation.

Self-Enquiry to Ramana means the constant attention to

the inner awareness of the ―I‖ or the ―I am,‖ and trying to
see where it comes from. According to Ramana, doing so,
the I-thought will finally disappear completely by seeing it
as ―unreal.‖ Subsequently, full and absolute Self-
Awareness will establish itself, which is Self-Realization.

He‘s considered an exponent of the Sudden Awakening

tradition and Advaita Vedanta, although he also endorsed
Bhakti Yoga (the Yoga of complete surrender and
devotion). By many, he‘s also seen as the inspiration for

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the more Western based Neo-Advaita movement, although
Ramana himself never made any claims in that direction.

Ramana Maharshi described the Self as the force and

source from which all appearances manifest. The essence
of his teachings is that the Self or the real ―I‖ is a non-
personal, all-inclusive awareness, being present always,
and only completely prominent when the self-limiting
inclinations of the mind have ceased. When this absolute
awareness has become permanent, Self-Realization has
been ―achieved.‖

Ramana also considered the Self to be surviving physical

death, although not in the sense of reincarnation. Man‘s
true nature is simple being, liberated from thoughts. With
respect to Enlightened beings (Jnanis) or non-enlightened
beings, Ramana claimed that thinking like that is incorrect
and initiates dualism where there is none. To him there are
no Jnanis or non-Jnanis, but only the Self, complete
knowledge and absolute Self-Awareness (Jnana).

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Ramesh Balsekar | The Final
Concept
Ramesh Balsekar, an Advaita Vedanta teacher and former
disciple of Sri Nisargadatta Maharaj, repeatedly claimed
that: ―Living means, from moment to moment, never
knowing whether the next moment is going to bring peace,
pleasure, or pain.‖

According to Ramesh, ―it‟s all up to God,‖ that is, up to

God‟s Will. There‘s no ―autonomous doer,‖ there‘s only
―Thy will be done.‖ Yet, he also states that this is only his
concept. The concept that made him happy. The thing that
gave him peace of mind.

He often reminds us that his job as a Guru is to explain to

his disciples that what he conveys is just a concept, his
concept, and that this particular concept made him stop
―searching‖ and finally — happy.

Ramesh invites his disciples to ―test his concept,‖ which

means: genuinely accept his concept, for a while anyway
— his concept that one ―should surrender to God‘s Will,‖
that there‘s no separate doer, no independent ego, and
that everything is done by ―Cosmic Law.‖

But when asked how to surrender authentically, he replies

that that also is ―up to one‟s destiny or God‟s divine Will.‖ In
fact, one can‘t do a darn thing to invoke or realize
capitulation.

Now, that‘s of course an absurd answer. It‘s utterly absurd,

because it leaves us with empty hands. We seem to circle
around juggling with an unsolvable paradox.
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But there‘s more to it.

When we think-through Ramesh‘s concept, we notice that it

actually urges us ―to surrender to the fact that we are not
able to surrender.‖ And this of course resembles the well-
known paradox of ―the desire not-to-desire.‖ A contradiction
in terms, a concept that makes no logical sense at all.

In fact, it looks like we‘re actually searching to find the final

concept. The concept of concepts so to speak. The over,
super or meta concept that will blast away our doubts, and
bestow us with everlasting happiness and peace of mind.

Yet, someday, we may come to the recognition that the

supreme concept is ―the concept of having no concepts at
all.‖ But that concept makes no sense being thought. It can
be transmitted verbally, and even grasped intellectually, it‘s
in a certain way rigorously logical, but finally, it can only be
lived.

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Sadhana | The Spiritual Pursuit
Sadhana is a general reference to the active pursuit of a
Yogic tradition or Yogic lifestyle that aims at progressing to
a spiritual goal. It‘s a term typically used in Asian spiritual
disciplines related to Hindu, Buddhist, Jain, and Sikh
traditions.

Traditionally, one‘s Sadhana is carried out daily with the

goal of achieving worldly detachment and Spiritual
Perfection, that is, what is called Spiritual Liberation or
Spiritual Enlightenment. The person who follows (or does)
Sadhana is called a Sadhu (the female form is Sadhvi),
Sadhaka, or Yogi.

Doing Sadhana usually means that one follows a certain

type or style of Yoga or spiritual philosophy, such as
Ashtanga Yoga, Karma Koga, Advaita Vedanta, Bhakti
Yoga, or Jnana Yoga, and so on, including carrying out the
instructions and/or activities that belong to the practice.

Sadhana can include contemplation, studying or pondering

over sacred texts, the use or application of mantras,
meditation, japas, pujas, asanas (Yoga postures), and/or
bandhas, among other Yogic techniques. Nevertheless,
everything can be one‘s Sadhana: the way one talks,
walks, or eats, the way one sits, stands, or breathes, the
way one handles emotions and thoughts, and so on.

In a more general sense, one‘s Sadhana can also be seen

as adhering to or following a certain spiritual state of mind,
approach, or attitude.

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Sahaja Yoga
Sahaja Yoga is a movement, sometimes considered a
religion or a cult, founded in 1970 by Shri Mataji Nirmala
Devi (1923 – 2011). The word ―Sahaja‖ in Sanskrit has two
parts: ―Saha‖ means ―with‖ and ―ja‖ means ―born‖, pointing
to the Kundalini Energy that‘s born within us and can be
awakened spontaneously, without effort.

Meditation is one of the main rituals in Sahaja Yoga, and it

is said that this modality is different from other forms of
Yoga in the sense that it doesn‘t require Asanas (Yoga
postures), complicated techniques and a long time to reach
Self-Realization. In fact, the awakening of Kundalini Energy
and consequent Self-Realization are said to happen
effortlessly when beginning to practice Sahaja Yoga, and
anyone regardless of age or physical condition can
practice.

This so called spontaneous awakening is believed to be

made possible by the presence of Nirmala Srivastava
herself, or even just her photo. Shri Mataji claimed that she
was a divine incarnation, the Adi Shakti (Holy Spirit) of the
Hindu tradition, the great Mother Goddess who had come
to save humanity, and from 1970 to 2003 traveled the
world giving en-masse Self-realization, without charge.

As said, the goal of Sahaja Yoga meditation is Self-

Realization through Kundalini Awakening. As such, the
study of Chakras and Nadis, as well as listening to lectures
given by Shri Mataji are also part of a typical meditation
session.

It‘s said that while meditating you can (literally) feel divine
vibrations on your hands — that would be the energy
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moving through your body — as well as a cool breeze on
the top of your hands and head. The meditation ritual also
consists of placing your hands on different parts of your
body and repeating sentences/questions as if talking to the
Kundalini Energy within you.

The teachings, practices, and beliefs of Sahaja Yoga are

mostly Hindu-based, with elements from mystical traditions
and local customs of India as well. As Shri Mataji‘s mother
was Christian, we also see important influences of
Christian origin, such as the battle between good and evil.

The practice of Sahaja Yoga and the achievement of Self-

Realization is said to bring many benefits, not only spiritual
but also physical and emotional, such as: improvement in
self-esteem, self-awareness, and emotional intelligence;
relieve of anxiety and stress relief in general; improvement
of the ability to cope with difficult events; aid to eradicate
bad habits (including addictions); among others.

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Samadhi, Kaivalya, and Moksha
In India, and in some other countries in Asia, the term
Samadhi points to a state of meditative consciousness or
meditative absorption of the mind.

Samadhi
Samadhi is a state of mind that is both still and mindful,
and reveals complete self-knowledge. The Yogi perceives
the identity and oneness of the individual soul and the
cosmic spirit or Divine. It‘s generally described as a blissful
state, trance, or ecstasy.

The Samadhi experience is known in Buddhism as the last

stage of the Noble Eightfold Path, and in Patanjali‘s
Ashtanga Yoga Sutras it‘s the last limb (the eighth and final
step) of the Yogic practice.

In Yogic traditions, it‘s thought that Samadhi is achieved by

contemplation and meditation, that is, by Dhyana, which is
part of Yoga practices and the seventh limb in Patanjali‘s
Yoga Sutras.

Samadhi is usually described as a fleeting, temporary state

of consciousness; it‘s not yet full, complete, and enduring
Spiritual Enlightenment or Spiritual Liberation. That state of
complete Liberation of Bondage is known as Kaivalya or
Moksha.

Nevertheless, in Yogic traditions, one also speaks of

Mahasamadhi, that is, ―the Great Samadhi‖ or ―Final
Samadhi,‖ which is described as the voluntary act of
consciously and deliberately leaving the body at the

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moment of death and attaining complete Spiritual
Enlightenment.

Kaivalya (Moksha or Nirvana)

Kaivalya or Moksha (sometimes also called Nirvana) is
considered the final attainment of Yoga. It‘s a state of
consciousness described in a whole range of superlatives,
such as: most complete understanding, supreme wisdom,
first and last freedom, everlasting bliss, peace, and
happiness, and omnipresent intelligence, among many
other expressions.

It means achieving complete solitude, detachment, and

liberation of worldly bondage, insight in the Real Self, and
the end of acquiring Karma, that is, the end of the Cycle of
Rebirth (reincarnation) and full union with the Divine Spirit
which lead to Spiritual Enlightenment.

It‘s thought that the Kaivalya state of consciousness can be

attained while still alive, at the moment of death, or
immediately after death. Typically, it‘s assumed that some
type of Sadhana (spiritual or Yogic practice) is needed to
attain this state.

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Silence of the Mind and Self-
Realization
In Eastern Spiritual Awakening traditions, achieving silence
of the mind has always been a primary goal — or perhaps
rather requisite — of an appropriate and successful
meditation practice.

Silence of the mind then means to come to an end of

following and fueling the constant chatter of our minds —
our thoughts, ideas, and concepts — being able to attain
one-pointed concentration, preferably concentration on ―no-
thing at all.‖

Moreover, reaching a state wherein one doesn‘t follow the

thoughts that arise in the mind also calms down the
emotional load attached to and induced by those thoughts.
Silence of the mind means that one becomes still and
silent, being able to see what-is — becoming consciously
aware — of what‘s beyond the external and internal
phenomena that arise in order to find Spiritual
Enlightenment or Self-Realization.

An obvious external help to reach internal silence is of

course to be in a tranquil environment. That may be
somewhere remote in nature, or perhaps in a room that is
devoid of external noises. Certainly in the beginning of
one‘s meditation practice it would be hard to find the
concentration to reach internal stillness in an environment
that is agitated, loud, and/or characterized by many
changing visual and auditory impressions.

Additionally, across the millennia, a vast range of

techniques have been developed to achieve a condition of
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internal silence. Think of asanas (Yogic postures),
pranayamas, breath awareness, physical activities,
contemplation on nature, mindfulness practices,
abstinences and celibacy, among many others.

These techniques all work in different ways to combat and

handle ―disturbing‖ internal and external phenomena, the
latter including sounds, noise, thoughts, physical pains,
emotions, detrimental desires, traumas, nervousness,
anxiety, stress, restlessness, and so on.

Nevertheless, the main goal is and has always been the

same — coming to calmness and equilibrium, full
relaxation of body and mind, and thereby creating the
optimal conditions for one‘s meditation practice and
Spiritual Awakening.

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Some Stroke of Luck | U.G.
Krishnamurti
A rare recording from U.G. Krishnamurti taken shortly after what
he has named his “calamity”.

———||———

... some stroke of luck, or by grace of God if you will — I

have come by or stumbled into a new state of being.
Rather I would say, I find myself awakened ... to a whole
new way of life.

My payer used to be, ―Oh God, if there is a God, why hast

thou forsaken me?‖ It has now only changed into
something like this: ―Oh God, if there is a God‖ — that bit ―if
there is a God‖ still remains unchanged ... ―Why hast Thou
chosen to bestow all Thy divine favors on me?‖

But to describe it in such terms as illumination,

Enlightenment, or even by the Sanskrit word Moksha or
Liberation, or even to use those fanciful words — first and
last freedom, radical mutation — is to miss the point.

It isn‘t a revealed religious truth. Or even, what we refer to

as one beyond human intellect. There isn‘t anything
mysterious about it. It is — not what people talk of as the
spiritual apprehension of truth intellectually
incomprehensible.

There is nothing mysterious about it.

What has happened to me is a pure and simple physical

phenomenon. Somehow, the machinations of the mind

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have come to a stop. And the senses have started
functioning or operating in a pure and simple way. That in
itself, is an extraordinary thing.

It is not a question of Enlightenment, spiritually or

intellectually, or in any form. Or to use that vulgar
expression — ―get religious.‖ There is nothing to get
converted to any belief, or to any monastic state, or even to
sit rapt in meditation seeking absorption into God or the
Infinite or whatever you call it.

It isn‘t ... a tale imagining or accounting, a world in which

ourselves do not exist. It isn't any inexplicable affair ... It is
an explicable affair. There isn't anything to make a mystery
of This.

If any such thing happens to an individual, he‘s not

concerned with direct communion of the soul with God or
any such thing.

Than what then is the effect of This on conduct of an

individual? It affects not only the conduct of the individual
but the totality of the human ... being.

It is bound to affect others too. As the saying goes, ―You

cannot ... light a candle and hide it under the bushel ... ―

What do I think of Jiddu Krishnamurti?

His state of being ... it being ... cannot be different from that
of those of the sages, saints, and saviors of mankind. The
abstractions he throws at people is a kind of trick, as it
were, to trick you into that state of mind where the mind
comes to a stop, a sudden stop, and where something can
happen.

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But if you repeat those phrases, it becomes a mere
twaddle, a drivel, gibberish. They haven‘t got much
substance. You might as well quote the Bhagavad Gita, or
the Bible, or even Koran, or any one of these scriptures.
That doesn't make any difference at all. If I've added one
more, a new set of phrases, that‘s all there is to it. Why
repeat those phrases? Why talk of flowers?

Where the eyes look at them and the ears listen to them,
you are out of this structure once and for all. You will never
ask these questions once again.

What is there behind and beneath those abstractions that

Jiddu Krishnamurti throws at people? Is there anything at
all? As a mind view, as a mind concept, as a mind vision,
as a mind image, or even as a sanguine expectation, they
sound — marvelous. They‘re very charming words.

If you really knew it, I don't think you would even want it. It
is dynamite. It isn't a thing to play with.

Do I know it?

What a question ... Hah ... I really don‘t know. Your guess
is as good as mine. If I tell you it is the same, what value
has it? If I tell you it isn‘t the same, it has no value either.
But why put these questions to ourselves?

What is the way of knowing It, whether be it his or anybody

else‘s? You have absolutely no way of knowing it. If by
some luck, you stumble into it, it would be a completely and
totally bewildering and puzzling sort of affair. You won't
even bother to compare it with anybody else‘s.

It isn‘t going to be the same, it isn‘t going to come about

the way you imagine it, ―spiritual awakening‖ or whatever

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you call it, isn‘t going to come about in the way you imagine
it.

It will come about contrary to all your imaginings.

It will come about in a very simple and quite an unexpected

way.

But anyway, what exactly IT is ... Can you tell me what IT is

that you are seeking? Or that you want it? Or that you are
trying to find out? Can you tell me?

... To change the entire structure and thought of civilization

isn't an easiest thing. That means the very foundations on
which the superstructure of our civilization rests must be
shattered. That can't be done very easily, and that can't be
done without a change in our intellectual and religious
outlook. And the very educational system must change.

But it‘s easy to say all that.

Unless an individual changes, there isn't going to be any

change at all, and even that change, must be one without
volition. And that requires tremendous and arduous
understanding. If it were that simple, with all the
descriptions we have in the Hindu and Buddhist scriptures,
everyone in India would have been a great Yogi. For surely
we have eight million Sadhus wandering all over the
country.

There are so many claimants, to what you call the Spiritual

Enlightenment, with the result that you don't know who is
actually enlightened, or who is really and genuinely an
authentic soul who has this spiritual awakening.

Western disciples seem to be the measure of the

greatness of a spiritual teacher these days. They have
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tremendous following in Europe, in America, and all over
the world. Trotting around the world, talking to these
people, has become very fashionable.

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Spiritual Enlightenment and
Bodywork
Many Asian traditional bodywork modalities have an
explicit spiritual aim. Of course, nowadays, having a
massage or doing Yoga is often a pure physical activity,
addressing relaxation, fitness, or therapeutic healing, but
traditionally there was much more to it than that.

Traditional Thai Massage, for instance, had (and in many

cases still has) a clear relationship with Buddhism and
Vipassana being a meditative healing modality and an
application of Metta (loving kindness and compassion).

Staying in Thailand, we also observe that Thai Yoga (Reusi

Dat Ton) is an ascetic self-stretching modality that was
used by Buddhist monks to relax their muscles and joints
after long sessions of sitting meditation, equally used to
strengthen both body and mind to be able to meditate
longer.

Going to India, we find that Yoga, which by the way boasts

a vast range of types and styles, addresses mental
relaxation, physical fitness and healing, but certainly also
preparing the body for meditation, contemplation and
higher states of consciousness, finally with the aim to attain
Spiritual Enlightenment in the tradition of Vedanta.

In China, Qigong (Chi Kung) is used for preventive and

curative treatments in Traditional Chinese Medicine (TCM),
but in Confucianism its aim is to support longevity and
improve morality, and in Daoism (Taoism) and Buddhism
it‘s applied as part of meditative and spiritual practices.

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Energy work and bodywork are important aspects and
assets of Asian spiritual traditions where — perhaps in
contrast to Western spiritual practices — an optimal
functioning body is seen as a prerequisite, or at least a
great help, to come to fruitful and successful meditation,
Sadhana or Dharma and finally to Spiritual Enlightenment.

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Tantra | Beyond Sex and
Sexuality
Nowadays, Tantra often immediately calls upon
associations of unbridled and liberated sex. And although
topics and practices around gender, sex and sexuality are
part of Tantra — especially of what today is called Neo-
Tantra — Tantra and Tantric rituals and activities involve
much, much more than only sex and our sexuality.

Tantra
Tantra is a philosophy and a set of practices that started to
rise prominently on the Indian public stage around 500 CE,
being a mixture of both esoteric and mainstream religious
traditions of Hinduism and Buddhism. What is essential to
be understood is that the meaning of Tantra changed many
times, having many interpretations during the last 1,500
years, depending on the lineages, writers, researchers,
esoteric sects, Tantra schools, or movements, and so on.

Over time, Tantra has been positioned as a religion, a sect,

philosophy, doctrine, esoteric practices and rituals, deep
understanding of life, sexual decadence, an Enlightenment
tradition, Deity worshiping techniques and devotion,
understanding ultimate reality, and sacred teachings,
among other connotations, implications and associations.

The word Tantra comes from the ancient Indian Sanskrit

language and it‘s generally accepted that it has a root-
meaning of ―to weave,‖ ―to compose,‖ ―method‖ or
―instrument‖ referring to educational texts, in many cases in
the form of a dialogue between a God and a Goddess.

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Many of those texts, the so-called Tantras (also called
Agamas or Samhitas), addressed topics and rituals that
went beyond accepted social and religious boundaries,
such as sexual rites, the use of intoxicants, and the use of
human remains and ashes in rituals, thereby overruling the
rigid Indian caste system. In addition to its rebellious and
anti-establishment character, the Tantras where also
sacred instructional texts that described rituals to invoke
powerful deities.

Yet, the scope is immensely vast, which explains the

contemporary confusion of what Tantra actually stands for.
Tantra deals with spiritual, cosmological, and religious
topics, addressing the evolution and history of the world,
male and female Gods and Goddesses, ritual worship,
magic, sorcery, divination, esoteric practices, the
awakening of Kundalini Energy, techniques for the
purification of body and mind, Self-Realization, Spiritual
Enlightenment, and divine sexuality, using a variety of
techniques and methods, such as rituals, sacred texts,
pujas, exercises, meditation, breathwork, visualizations,
sexuality and sexual intercourse, chanting, devotion,
mandalas, mantras, yantras, nyasas, Yoga, dance, and
massage, among other tools.

Tantra tried (and still tries) to unify opposites, being in

essence a non-dual philosophy, by proclaiming that
everything is sacred, even that what is considered
blasphemous, dirty or impure. Very often, learning Tantra
was (and still is) connected to a teacher, or Guru, who
supports and guides students or laymen towards spiritual
transformation, or even to attaining worldly and
supernatural powers, and longevity.

Tantric Yoga (or Tantra Yoga) became very popular around

the 10th century CE, mostly because of its claims on
attaining longevity and even invulnerability. Historically,
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Tantric Yoga together with ascetic Yogic and meditation
traditions formed what is now Hatha Yoga, which can be
translated as Yoga of Retaining Force, or Cultivating Force
or Forceful Yoga.

Yogis used multifaceted poses, postures, sequences and

muscular exercises to control the flow of breath and vital
Life Force (Prana or Qi). A very important part of Tantric
Yoga was the emphasis on the awakening of Kundalini
Shakti spiritual energy with the goal to come to liberation
from suffering and the cycle of life, death and rebirth.
Kundalini visualizations were an important aspect of these
Tantric Yoga practices.

In medieval India, Tantra grew steadily, and Tantric

temples were built as places of worship of Tantric deities,
which usually were incarnations of the supreme deities
Vishnu, Shiva and Shakti, such as the Goddesses Kali,
Durga, Tara, Bhairavi, or Parvati, and (male) Gods like
Bhairava, Amoghasiddhi, Manjusri, or Ganesha, among
many, many others.

A very important observation is that Tantric Hindu and

Buddhist traditions have later strongly influenced other
Asian religious traditions such as Jainism, Tibetan Bon,
Chinese and Japanese Taoism (Daoism), and Japanese
Shinto. This spread of Tantric ideas and philosophy outside
of India took place primarily from about 700 CE to 1300
CE. The historic dissemination of Tantra illuminates well
the often confusing narratives around the contemporary
Neo-Tantra movement, which mixes elements from both
Indian and Chinese Taoist Healing, Esoteric and Religious
traditions.

Sacred feminine power is a very important part of the

Tantric worldview, one wherein material reality (the male
aspect) is seen as being animated by Shakti energy, the
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unlimited, divine feminine force. This also explains the rise
of Goddess Worship in medieval India (and today
reappearing in the Neo-Tantra movement). Moreover,
powerful, violent and erotic Tantric Goddesses were a
fierce, revolutionary and rebellious challenge to traditional
role models of women.

Another important theme of Tantra is the Divine Union of

Shiva (male energy) and Shakti (female energy), well-
known as represented by Lingam and Yoni iconography.
Tantric philosophy and practices use gender and sexuality
to express the two opposing qualities that need to be
cultivated on our path towards Spiritual Enlightenment,
wisdom and compassion. In Tantra, these opposites are
visualized as a Goddess and a God in sexual union.

The God Shiva represents the constitutive material

elements of the universe, being and pure consciousness,
while the Goddess Shakti is the dynamic energy, the
manifestation and love, which makes these elements come
to life and act. Ultimately, Shiva and Shakti are two faces of
One Being, and either one is powerless without the other.

Today, Tantra is still very much alive in India and one can
find a variety of both smaller and major Hindu sects, such
as the Aghoris, but also the mainstream sects Shaktism
and Shaivism, which still practice or draw heavily on Tantra
rituals or conceptions.

Neo-Tantra
The British rule of India developing across the country as
from 1757 gradually brings Indian religious, spiritual and
philosophical ideas and concepts, including Tantra, to the
West. Although often misunderstood, frowned upon, and
misinterpreted, the facts remain that Indian spirituality

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began to influence Western philosophy, spirituality and
religion substantially.

The end of the 18th century and the first part of the 19th
century are characterized by much interchange:
Westerners started to explicitly visit India to ―sit at the feet
of spiritual Gurus,‖ and study Vedantic and Tantric
traditions, but Indian Gurus also started to make their entry
in the West giving lectures and performances in a variety of
countries in Europe and in North America.

In the UK and the US in the 1960s and 1970s, Tantra had

a major revival, and impacted politics and society,
becoming a movement that could be interpreted as anti-
capitalist, ecological, spiritual and free love-minded. Tantra
became also strongly reimagined as a movement and way
of life that could challenge rigid attitudes and morality
towards sex and sexuality.

The movement got the label Neo-Tantra, which apart from

ancient Tantric, Yogic and Taoist ideas, draws from a wide
range of more contemporary practices, such as
Bioenergetics, Breathwork, modern massage and
bodywork, and modern Sexual Therapy, inspired by
psychologists, bodyworkers and teachers like Wilhelm
Reich, Carl Jung, Baghwan (Osho), Andro Rothe, Carl
Rogers, Alexander Lowen, Mantak Chia, Margot Anand,
Joseph Kramer and Annie Sprinkle, to give some examples
of influential propagators.

An interesting fact about contemporary Tantra Massage (or

Tantric Massage) is that there are no references found
about it in traditional, ancient Tantric literature (up to now,
anyway). That doesn‘t mean it didn‘t exist in some form.
Massage in India (forms of Ayurvedic massage) appears
already in various Sanskrit texts which were written
between 1,500 and 500 BCE. Thus, it seems plausible that
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Tantra practitioners applied massage also, and following
the principles of Tantra (wholeness and completeness),
such massages perhaps simply included genital and
erogenous work naturally, without explicitly needing to
record the fact.

Nevertheless, today, it sometimes looks like the Neo-

Tantra movement has gone out of control, while at the
same time being ―abused‖ and misused. Many offerings of
Tantric Massage therapy for instance, are very often only
focused on erotic pleasure elements, incorrectly using
labels as Tantric Massage, Sacred Yoni Massage, Lingam
Manhood Discovery, or Tantric G-Spot Prostate Massage,
just to give a fashionable and attractive name to what are
plain Happy Ending or Full Service sexual intercourse
services.

Additionally, modern Tantric Retreats show a confusing

―fuzzy factor,‖ often requiring a study in itself to understand
what‘s actually offered and why. This is not only to blame
on the organizers, it‘s rather that the scope of Tantra is
vast and varied, not to speak of typing such as White, Red,
Dark and Black Tantra, which then reflects in the dazzling
and confusing content of the Tantra Retreats being offered.

In any case, it has become increasingly hard to discern

what‘s what and what‘s not, and the number of Tantric
trainings, treatment offerings and Tantra Retreats is simply
astonishing, with regular additions of new schools, trainers,
therapists, and treatment modalities.

For what it is, in the past few decades it has become

crystal clear that the world, not only the West, still struggles
with questions around suppressed and distorted sexuality,
sensuality, and eroticism, and tries to find updated ways to
solve those.

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Tantras, Yantras, Mantras, and
Mandalas
Within Tantric and Yogic practices one often encounters
references to Tantras, Yantras, Mantras, and Mandalas.
Let‘s take a look at what they are and what they‘re used
for.

Tantras
Tantras refer to holy, by Deities revealed instructive
esoteric Hindu and Buddhist Tantric scriptures, which
basically together form the philosophy and practice of
Tantra. These texts can be found as dialogues between
Deities, instructions, treatises, invocations, or
straightforward descriptions of certain practices, and so on.

The Tantras deal with a variety of topics, such as magic,

meditation, sorcery, specifications for the construction and
maintenance of temples, the conservation of secret
worshipping rituals, the creation and history of the world,
divination, awakening Kundalini Shakti Energy, techniques
of bodily and mental preparation and purification, Spiritual
Enlightenment, and sacred sexuality, to name some of the
vast array of subjects covered.

Yantras
Yantra is an Indian Sanskrit word that means something
like ―instrument,‖ ―machine,‖ or ―apparatus.‖ It‘s a mystical
diagram, painting, mural or symbol — flat or three
dimensional — thought to have occult powers and primarily
used in Tantric traditions. Yantras are used to worship or
invoke deities (most yantras are typically related to a

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certain Deity, God or Goddess), as a support in meditation
practices, or simply as decorations in temples.

Many yantras have mantras inscribed onto them, which are

supposed to be chanted or mentally repeated, aiding with
the specific goal of the yantra, may that be asking for help
or protection from a Deity, asking for good luck or good
health, raising one‘s spiritual consciousness or supporting
spiritual growth, and such.

Yantras are easily recognizable because of their aesthetic

and symmetric properties, consisting of specific colors,
triangles, circles and dots (bindus), hexagrams, octagons,
lotus petals, and squares.

Mantras
Mantras as used in Hinduism and Buddhism are sacred
sounds, utterances, or words or sentences in the Sanskrit
language, of which it‘s believed that they have religious,
magical or spiritual powers. Some mantras have a specific
literal meaning, but many don‘t have any (semantic)
meaning at all. Although the word mantra is usually
connected with Hinduism and Buddhism, similar practices
of repeatedly uttering words or phrases can be found in
Taoism, Christianity, and Shamanism, among other
spiritual traditions.

Mantras are chanted, spoken out loud, or repeated

mentally. The types of mantras and their particular
functions and uses depend very much on the spiritual
lineage, but notably within Tantric traditions they play an
important role. Not only are they part of personal Tantric
initiation rituals (typically given by a Tantra Master), they
also serve as important spiritual tools in practices like
Tantra Yoga, Chakra Awakening, and Kundalini Yoga.

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Yantras and mantras are often found in conjunction,
because sound (the mantra) is considered an inseparable
part of form (the yantra), just as energy and matter are
considered two sides of the same coin and only different
aspects of universal manifestation.

Mandalas
Mandalas, of Hindu and Buddhist origin, basically serve the
same purposes as yantras (and consist of the same
geometrical forms, and so on), and in many definitions
yantras and mandalas are either seen as synonyms or
yantras are considered a specific type of mandala.

Nevertheless, yantras belong more specifically to the

Tantric tradition (with the use of mantras inscribed on the
yantras) and are usually somewhat smaller and less
colorful than mandalas. There are practitioners who see a
yantra as a more practical application (force) and a
mandala as a more high-level representation of spiritual
truths (creation).

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Tantra Yoga
As a Yogic practice, Tantra Yoga (or Tantric Yoga) is
considered one of the origins of Indian Hatha Yoga and
combines a variety of other Yoga styles and methods, such
as Kundalini Yoga, Vinyasa, Bhakti, Karma, and Raja
Yoga. Although today Tantric Yoga is often depicted as a
kind of Couples Yoga or Partner Yoga, it was and is also
practiced alone.

Tantra Yoga techniques include the use of Yoga Asanas

(Yoga poses and positions), mantras, mudras, bandhas
(muscle and energy locks), breathwork, meditation,
chanting, and Chakra energy work to promote strength,
clarity, and bliss in everyday life and overall physical and
moreover, spiritual well-being.

Yet, Tantra Yoga is much more than techniques alone; it is

part of Tantra practices and a broad philosophical and
religious system — a way of life — including astrology,
cosmology, morality and ethics, sexuality, spirituality, Self-
Realization, and Ayurveda, among many other topics.

When Tantra Yoga was introduced to the West in the

nineteenth century, it became quickly known as a sexual-
spiritual practice to deepen connection and intimacy. The
interest in Oriental spirituality and the sexual revolution of
the late 1960s in the West popularized Tantra through the
Neo-Tantra movement, increasingly positioning Tantra as a
Yogic tool for sex.

Certainly, Tantra as a sacred sexuality and sexual healing

practice has its place in ancient Indian Tantric teachings,
but rather as a sexual-spiritual tandem emphasizing

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universal creative energy and sexual union that symbolizes
oneness-in-duality.

In short, to position Tantra Yoga only as a set of

techniques for sex and interpersonal intimacy is a distortion
of a vast and complicated system that primarily aims at
Spiritual Enlightenment.

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Taoist Meditation
In China, like in many other Asian countries and cultures,
meditation practices have historically taken a prominent
position within society. Meditation is seen as spiritual
medicine, healing the mind (thoughts and emotions), and
through that, also having health benefits for the body.

Taoist Meditation techniques (or Daoist Meditation) are the

traditional meditative practices related with the Chinese
philosophy and religion of Taoism, which include
concentration, mindfulness and insight, contemplation,
movement exercises, bodywork, and visualization
exercises. You can find ancient texts that describe the
application of these practices which date back as early as
the 5th century BCE.

The techniques used are influenced by Buddhist Meditation

practices, notably insight and mindfulness meditation, such
as Vipassana Meditation or the Buddhist Anapanasati
Mindfulness of Breath Meditation, the latter said to be
originally taught by the Buddha.

Traditional Chinese Medicine (TCM) and the Chinese

martial arts incorporate and use a variety of Taoist
meditative techniques, like Tao Yin exercises, Neidan
Internal Alchemy techniques, Neigong Internal Skill
practices, Tai Chi, Qigong breathing exercises, and Zhan
Zhuang techniques.

The ultimate goal of Taoist Meditation is the generation,

transformation and circulation of Jing (Essence) and Qi
(Vital Life Force) energies to calm and unify body and
mind, find inner peace and harmony, and finally Spiritual
Enlightenment. Nevertheless, some adaptations of Taoist
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Meditation practices focus more specifically on improving
health and attaining longevity.

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U.G. Krishnamurti | The Radical
Anti-Guru
U.G. Krishnamurti (1918–2007) has always claimed not to
be a Guru or teacher, and moreover, that the whole idea of
Spiritual Enlightenment is a myth. Widely known as the
Anti-Guru he fought and casted away all religious or
spiritual authority, including that of himself.

He was a controversial figure, by some considered a

charlatan, by others an Enlightened being. Whatever the
case, he has given us a fresh outlook on the quest for
Spiritual Enlightenment and peace of mind.

He grew up in an Indian spiritual environment, and started

looking for Enlightenment at a young age already. Deeply
influenced by Vedanta, Advaita Vedanta, the Theosophical
Society, and notably by the spiritual teacher Jiddu
Krishnamurti, he finally came to an understanding that the
quest for Enlightenment is a scam, a hoax, an enterprise of
human beings deceiving themselves and others, keeping
themselves away of having peace of mind, a quality
already theirs in the first place.

He found that nobody can give you Enlightenment, simply

because it doesn‘t exist. Moreover, he argued that it is of
utmost importance to stop all searching and all efforts to
obtain spiritual salvation or Enlightenment, because
continuing our quest would only keep us in distress,
hindering us to find and reside in our natural state.

The natural state, as he saw it, is that of a natural

functioning biological organism, already perfect, not
needing any improvements or adjustments. Our thinking
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and thoughts, our concepts and religious or spiritual
endeavors only obstruct the human body to function in an
optimal, wholly peaceful way.

When we are able to really, completely stop searching and

philosophizing, drop the concepts imposed on us by
society, and stop applying methods and techniques to
obtain our salvation — may it be out of clear insight in the
unsound ideas and concepts we cherish, or may it be out
of total desperation — maybe then something new,
something real, something valuable can happen.

What then may happen, as he explains it, is that the whole

structure of our thinking collapses, is flushed out of our
system, with that transforming the human body, back to its
natural functioning biological state.

Thinking and thoughts don‘t vanish; they get another

quality, a practical, functional quality, not going further than
answering perfectly and completely the functional
questions at hand. More is not wanted, and more is not
needed to be a natural man, a real human being, and
having peace of mind.

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Vedanta | The End of
Knowledge
Vedanta is a lineage of Hindu philosophy and part of the
greater realm of Hinduism. The Sanskrit word Vedanta,
which is a conjunction of the two words ―Veda‖ and ―anta,‖
means ―conclusion of the Vedas‖ or ―end of the Vedas.‖

The system primarily covers the concepts and ideas

contained in the Upanishads (the latest additions to the
Vedas, which discuss meditation, Yoga, philosophy, and
spiritual knowledge).

Mind that the Vedas are a huge collection of religious texts

(which include the traditional Upanishads), originating in
ancient India, composed in Sanskrit, and containing the
oldest scriptures of Hinduism.

Vedanta philosophy itself developed into many different

schools, but all base their ideas on the authority of the
Upanishads, the Brahma Sutras (synthesizes and
harmonizes Upanishadic ideas and practices), and the
Bhagavad Gita (part of the epic Mahabharata, and
considered aligned with the Vedas).

All Vedanta schools discuss ontology (the nature of being),

soteriology (salvation and liberation), and epistemology
(knowledge), but over time they all took dissimilar
directions and viewpoints. Typical topics discussed are
Brahman, Atman, Ishvara, Prakriti, Purusha, Karma,
Samsara, Moksha, Samadhi, the paths to spiritual
liberation and awakening, meditation, Yoga, duality, non-
duality, the Absolute, the relative, Nature, and
consciousness, to name some of the prominent subjects.
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The most important philosophical schools within Vedanta
are Advaita Vedanta (non-dual), Dvaitadvaita (difference
and non-difference), Dvaita Vedanta (dualism),
Vishishtadvaita (qualified non-dualism), Neo-Vedanta,
Suddhadvaita (pure non-dualism), and Achintya-Bheda-
Abheda (inconceivable difference and non-difference).

Most major Vedanta schools, except Advaita Vedanta and

Neo-Vedanta, emphasize devotion to God — Bhakti Yoga
— but Advaita Vedanta and Neo-Advaita favor Jnana
(knowledge) and subsequently Jnana Yoga.

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Vipassana | The Realization of
Non-Self
Looking at the roots of the word Vipassana may help to
better understand what is meant by Vipassana Meditation
or Vipassana Insight Meditation.

Vipassana is a word in the Pali language (Middle Indo-

Aryan Indian language) which, depending on certain
interpretations, is translated as ―insight,‖ ―seeing clear,‖
―see into,‖ ―see through,‖ ―seeing deeply,‖ ―seeing in a
special way,‖ ―before the eyes,‖ or ―superior seeing,‖ ―great
vision,‖ ―superior manner of seeing,‖ or ―seeing that which
is essential nature.‖

In the Theravada Buddhist tradition — the dominant

tradition in Thailand, Laos, Cambodia, Myanmar and Sri
Lanka — Vipassana specifically refers to insight into the
so-called three marks of existence or three characteristics
of all existence and beings: impermanence, suffering, and
non-self.

In the Buddhist tradition it‘s thought that human beings are

subject to delusions about these three marks of existence,
that the delusions results in suffering, and that the removal
of the delusions will result in the end of suffering.

Understanding impermanence means realizing that all

things are in a constant state of flux. All physical and
mental events come into being and dissolve. Nothing lasts,
everything decays.

Physical and mental sufferings come about as a result of

aging, illness, dying and/or the dissatisfaction from not
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getting what one wishes for and/or dissatisfaction with the
phenomenon of impermanence of existence.

And the concept of non-self implies that there is no

unchanging, permanent Self or soul in living beings, and no
permanent essence in anything or in phenomena. The idea
that there is a permanent ―I‖ or ―I am‖ is an illusion.

As centuries passed, several Vipassana movements,

schools, lineages and styles developed, but actually it all
comes down to using or cultivating certain (meditation)
techniques to finally reach ―seeing clearly,‖ that is, clearly
seeing that there is no permanent Self or ―I‖ and that there
never was. With that clear knowledge, our suffering (the
illusion) comes to an end, which results in a balanced mind
filled with love and compassion.

In fact, if we following the thread of thought: if there‘s no

permanent ―Self‖ or ―I,‖ there‘s no one there who suffers,
and consequently the fact of impermanence is nothing to
worry about. All suffering is and was an illusion.

Meditation techniques used in Vipassana are basically

those of strict self-observation, such as observing the
breath, moment-to-moment observation of whatever you‘re
doing or is happening within body and mind, seeing the
interconnection between mind and body and our mental
and psychological conditioning.

Vipassana self-observation practices are not only limited to

special periods of sitting, walking, meditating and so on,
but can and should be extended to all our activities during
the day, until it becomes an integral part of our daily lives.

By continuously bringing ourselves back ―to the now and

current moment‖ we can come to a direct experience of
how our minds and body work and how that unnecessarily
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produces suffering. Vipassana‘s stance is that a deep and
clear understanding of what-is-the-case will finally result in
peace of mind, liberation, and Spiritual Enlightenment.

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Yoga as a Means to
Enlightenment
Yoga is an ancient Indian practice of movement, breathing,
mental and spiritual exercises, and well-known around the
world. There are many types of Yoga, with many different
specific aims. Yoga is often considered a ―sister science‖ of
Ayurvedic Medicine and Indian Tantra.

The Sanskrit word Yoga means ―to attach,‖ ―discipline,‖

―join,‖ or ―yoke,‖ and explains this ancient practice well. It‘s
simply a discipline, not necessarily only a physical one, but
as mentioned in the previous paragraph, it can also be a
mental or spiritual practice.

Although there‘s no common consensus of the period

where Yoga emerged, the practice starts to get actual form
in India between 200 BCE and 500 CE. This knowledge is
derived from various Indian scriptures of that period which
mention Yogic practices.

In the first millennium CE, Indian Yogic practices, together

with Buddhism, slowly spread through Asia, for instance to
Nepal, Tibet, Myanmar, Thailand, China, and Japan. In
each country or region, Yoga got a unique flavor through
emphasis or omission of certain Yogic elements and
through blending with already locally existing physical,
mental and spiritual practices.

Nevertheless, it‘s clear that Yoga in its beginnings was

seen as an aid to come to a better meditation practice and
finally to Spiritual Enlightenment, freedom of earthly
bondage, Self-Realization, or Moksha. That is, Yoga had
(and still often has) an explicit spiritual goal, although, in
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the West today, Yoga is often only seen as a means to
gain or maintain physical fitness and health.

Yoga practices include pranayama breathing exercises,

meditation, concentration, contemplation, Samadhi, asanas
(Yoga postures and poses), transitions, mantras, yantras,
bandhas, mudras, mandalas, and chants, among other
elements.

Each pose (Yoga Asana), each breathing technique, or

each distinct mantra or mudra, for instance, has different
effects and results, and there are a great number of
exercises to alleviate or cure very specific physical,
emotional and mental dysfunctions, to attain longevity, or to
come to certain desired (or needed) states of awareness or
consciousness.

Some well-known types of traditional Yoga systems are

Hatha Yoga, Ashtanga Yoga, Tantra Yoga, Laya Yoga,
Kundalini Yoga, and Kriya Yoga. Examples of some of the
more philosophical or religious/spiritual types of Yoga are
Jain Yoga, Karma Yoga (Yoga of Work), Jnana Yoga
(Yoga of Knowledge), and Bhakti Yoga (Yoga of Devotion).

In the past few decades, with the rise of the popularity of

Yoga around the world, many new types and styles have
arisen, such as Bikram Yoga, Iyengar Yoga, Sivananda
Yoga, Pregnancy Yoga, Postnatal Yoga, Vinyasa Yoga,
and Yin Yoga, to just name a fraction of the vast number of
new Yoga variants.

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Yoga Nadis and Spiritual
Awakening
In Yogic circles, the three principal Nadis Ida, Pingala and
Sushumna Nadi — the Trividha Nadis — are often referred
to in relation to one‘s Spiritual Awakening.

As it is, not only today, but for centuries the classical Yoga
scriptures have emphasized working with the three major
Nadis (Prana Energy Channels) and Prana Vital Force as a
primordial way to attaining Spiritual Enlightenment.

Tantra and Kundalini Awakening

Although the Trividha Nadis have since long played a role
in Vedic and Yogic spiritual practices, the rise of Tantra
and Tantric practices in India as from 500 CE saw the core
ideas around working with these Nadis shifting to activating
so-called Kundalini Energy (Kundalini Awakening).

Later, the active practice with Kundalini Energy was also

adopted in Hatha Yoga, while at the same time becoming a
more mainstream thought in Hinduism. Today, it‘s a well-
accepted concept and practice in modern Indian spirituality,
and within the New-Age and Neo-Tantra movements.

Tantric work with the Nadis aims at balancing the

complementary Ida Nadi and Pingala Nadi channels as a
prerequisite to be able to direct Kundalini Vital Energy (the
feminine, Shakti form of Prana) into the Sushumna Nadi
central channel.

The goal hereof is to make Kundalini Energy flow up along

the spine, pass through the Chakras, to finally reach the
Crown Chakra at the top of the head, which supposedly
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can result in the Divine Union of Shakti Energy and Shiva
Energy (the masculine form of Prana), union with the
Cosmic Energy, and subsequently Spiritual Liberation.

In itself this isn‘t just a one-time occasion, but a practice

that aims at creating a continuing flux of Prana through the
entire length of Sushumna Nadi, from its start in the Kanda
up to the Crown Chakra (Sahasrara chakra). This doesn‘t
only opens up the possibility to enter the Samadhi state, it‘s
also believed to nurture a healthier body and mind.

Activating and Working with Ida, Pingala,

and Sushumna Nadi
At any rate, Ida Nadi and Pingala Nadi are considered
opposite but complementary Prana Energy Channels that
sustain the necessary duality and balance in life, but which
need to be overcome (transcended) into a state of non-
duality if we want to experience the nature of our True Self.

Sushumna Nadi in particular represents the balance

between Ida and Pingala, being the non-dual Prana
channel, the one with no properties other than being a
inexpressible void of bliss, peace, joy, absolute awareness,
and higher truth, only becoming fully active when Ida and
Pingala are in equilibrium.

The three major Nadis represent three interconnected

forces, each having different interrelated properties,
characteristics, or energies. You will often see that Ida,
Pingala, and Sushumna are compared to having qualities
like passive, active, and neutral; female, male, and
unspecified; lunar, solar, undefined; Shakti, Shiva, and
Brahma; subjective, objective, non-dual; and so on.

The idea of ―balancing the Ida and Pingala Nadis‖ means

that the channels are clean and open, that Prana and

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breath flow through them freely, fully, and in equal
proportions — neither Ida or Pingala being dominant — as
such harmoniously activating and maintaining all processes
and functions of our body, mind, and spirit.

It also means that the Ida, Pingala, and Sushumna Nadis

become ―fully connected‖ at the Mukta Triveni Point (which
is at the location of the Third Eye Chakra, between the
eyebrows), the Yukta Triveni Point (which is in the Kanda
below the navel), and at the intersections with the primary
Chakras, allowing for full Prana circulation and exchange.

To achieve the above, Yoga boasts many techniques to

practically purify, open, activate, and balance the Nadis.
Think of meditating on the Chakras, marma point massage,
exercises, performing asanas (Yogic postures), pranayama
breathing exercises, carrying out bandhas and mudras,
chanting, and prayers, to name some of the most used
practices.

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Zazen Seated Meditation
Zazen Meditation, also called Buddhist Seated Meditation,
is a meditative practice within the Zen Buddhist tradition.
There are quite a number of Zazen schools and lineages,
but it‘s safe to say that the overall aim of Zazen is to come
to insight into the nature of reality (or existence) by letting
go of judgmental thinking, and letting words, ideas, images,
concepts and thoughts arise without getting attached to
them.

Although originating from out Indian Buddhism, Zazen

Meditation gradually emerged in Japan (through China)
around the 12th century CE as a typical Japanese Zen
Buddhism meditation practice. Important Japanese Zen
lineages (or schools) are the Rinzai School, the Sōtō
school, and the Ōbaku School (Ōbaku is also known as
Huang-Po).

Zazen is ―just sitting‖ in a conscious state of awareness,

without any special attention for the objects or phenomena
that arise, and generally it‘s seen as one of the most
important Buddhist practices for both monks and
laypersons. The ultimate goal of Zazen is to come to
enlightened, awakened wisdom (Kensho, Satori, or Daigo-
tettei) through complete stillness of the mind, which within
Zen Buddhism is seen as a quality of our own immediate,
moment-to-moment undivided being/awareness.

Nevertheless, people practice Zen Buddhism or Zazen

Meditation for a number of different reasons, which include
physical, emotional and mental well-being, or being an aid
for other practices, such as music, art, sports, or martial
arts, and so on. To practice Zazen one doesn‘t need to be

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a Buddhist, and it can be combined with any religion or
faith.

Within Zazen there are a variety of ways and techniques of

sitting, such as kneeling, half-lotus, lotus, or cross-legged,
as there are many rituals and customs before actually
sitting down or ending the sitting session. Moreover,
depending on the lineage, longer periods of sitting may be
alternated with shorter periods of so-called Kinhin, which is
a Buddhist Walking Meditation.

In Zazen, the term ―just sitting‖ also has a mental, object-

less, and universal awareness aspect, apart from only
being an act of physically sitting. It then refers to the mind
as ―mind sitting,‖ ―leaving the mind alone,‖ or ―sitting
without an aim.‖

Depending on the Zazen study or meditation group, school

or lineage, other additional activities may be included as an
aid to the Zazen practice, such as breath counting, special
ways of breathing, chants and mantras, concentration
exercises, physical cultivation practices (Japanese archery,
Do-In/Tao Yin, Tai Chi and Qigong, Aikido, and the like),
mudras, and koan study, to name some important
supporting tools to come to a complete practice.

Zazen Meditation is often practiced as a group (in Zen

temples and in monasteries, at regular gatherings, and at
retreats), but likewise alone in seclusion.

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Zen Buddhism
Zen Buddhism is the Japanese version of Chinese Chan
Buddhism, the latter being a lineage of Mahayana
Buddhism. Mahayana Buddhism is one of the two major
Buddhist lineages originating in India, besides Theravada
Buddhism.

Buddhism was introduced in China between the 1st and 2nd

century CE. The Chan School developed as from the late
5th century CE onwards, finally reaching Japan in the 12th
century, where the word Chan became Zen. The Chinese
word Chan (Chánnà) comes from the Sanskrit Dyana,
meaning ―absorption,‖ ―meditation,‖ ―meditative state,‖ or
―training of the mind.‖

It‘s widely acknowledged that Myoan Eisai (Yosai), a

Japanese Buddhist priest (1141 – 1215), founded Zen
Buddhism in Japan through what today is called the Rinzai
School (the Japanese translation of the Chinese Chan Linji
School). Later, various other Zen schools were established,
representing slightly different approaches to practicing Zen,
such as the Soto Zen School and Obaku Zen School,
among others.

Nevertheless, to avoid confusion, it‘s important to realize

that Buddhism itself had reached Japan long before (in the
6th century CE), with at the time of establishing Zen
Buddhism (12th century CE) a wide range of already
existing Buddhist schools and lineages.

Zen Buddhism is characterized by focusing on self-control,

meditation — notably sitting meditation, that is, Zazen
Meditation — insight into the nature of mind and things,
and the expression of this insight in daily life. Zen doesn‘t
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reject the classic Buddhist scriptures and doctrine, but
rather emphasizes direct, living insight through spiritual
practice and interaction with a Zen Buddhist Master.

Other core Zen Buddhist viewpoints are that of

―emptiness,‖ meaning there‘s no self or separate identity,
and the idea of all living creatures having the Buddha-
nature, that is, all human beings can awaken to Insight (in
this life) and attain Buddhahood (Spiritual Enlightenment).

Zen Buddhism also occupies itself with arts, bodywork,

martial arts, and physical cultivation, seen as a means to
enhance and express the spiritual practice, being deeply
influenced by Chinese Taoist ideas of physical exercises
(for instance, Tao Yin), breathing and energy cultivation,
and using Chinese-Taoist concepts such as Qi Vital Life
Force, Jing, and the Dantien Energy Centers.

Additionally, the use of mantras, chants, koans,

incantations, recitations, rituals, and ceremonies maybe
part of the Zen practice, depending on the Zen lineage or
individual Zen temples.

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Zen Buddhist Satori
The word Satori in Japanese Zen Buddhism is used as a
term for Spiritual Enlightenment, awakening,
comprehension, insight or understanding. The root of the
word lies in the verb Satoru, which means ―to know‖ or ―to
understand‖.

Reaching or ―achieving‖ Satori — depending on the Zen

lineage, through sudden or gradual awakening — is the
principal aim of the Zen Buddhist practice, of which it‘s said
that it will finally lead to so-called Buddhahood.

In Japan, the term Satori is generally used interchangeably

with the term Kensho, which consists of the two parts Ken
(―seeing‖) and Sho (―nature‖ or ―essence‖). Nevertheless,
depending on Buddhist scholars or Buddhist Zen masters,
Kensho rather refers to a brief glimpse of ultimate reality
and truth, in contrast to Satori, which is considered a
deeper insight in the nature of reality.

Satori is thought to be unexplainable, indescribable, and

not to be understood through reasoning or logical thinking.
In fact, the core idea behind ―reaching‖ Satori in Zen
Buddhism is that one can actually do nothing to achieve it.
―Just sit‖ as proclaimed in Zazen is Satori, that is, our
natural, conscious, awakened state, which is said to have
been the final experience of the Buddha‘s own search.

Yet, depending on the Zen school or lineage, there‘s the

idea that the Satori experience fluctuates, and needs to be
deepened before it becomes stable and an integral part of
one‘s being. The term Daigo or Daigo-Tettei (Dai means
―great‖ and Go means ―realization‖), relates more to this
latter aspect, and is subsequently translated as the ―Great
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Realization‖ or ―Great Enlightenment‖, considered a
deeper, final and lasting realization of ―Truth,‖ the nature of
existence, and the meaning of Self.

Other Zen schools however, refute this way of looking at

Spiritual Enlightenment, stating that there are no ―levels‖ of
awakening or understanding: once there‘s insight, once the
truth is really seen, Satori is and stays. In any case, abiding
in Satori (through whatever way achieved), and seen as a
―state‖ of ultimate understanding of existence, is said to
naturally bring calmness and equanimity, peace of mind,
wisdom and compassion, happiness and bliss.

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Appendix
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