THE MOST IMPORTANT BOOK ON EARTH-PATANJALI’S YOGA APHORISMS
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Yoga Sutra(Centering Rules)is the book in which Patanjali has transmitted to us a much older tradition about recalling our true identity,a tradition which indicates the way of alignment used by our ancestors and by civilizations that have preceeded us here on Earth,to gain access to the Information Data Bank of the Universe and to the divine powers (siddhis), to a level far beyond our present level of science and technology.Yoga Sutras speaks about holographic functioning of our mind(Mirahorian)
Traducerea convergenta/Convergent translation:
R: Mintea devine calma si clara (prasadanam) prin cultivarea atitudinilor de simpatie (maitri) fata de oamenii fericiti (sukha), de empatie (karuna) fata de cei nefericiti (duhkha), de bucurie (mudita) fata de cei virtuosi (punya) si de egalitate mentala(upeksha) fata de ceea ce este nociv, vicios,rau ori indezirabil (apunya);
E:The mind becomes calm and clarified (prasadanam) by cultivating attitudes of sympathy and friendliness (maitri) towards happiness (sukha), of empathy and compassion (karuna) towards misery (duhkha), of gladness (mudita) towards virtue (punya), and of equanimity (upeksha) towards what is noxious, demeritorious, evil or undesirable (apunya);
F: La pensee est pacifiée et devient purifiée (prasadanam) par la culture des sentiments de sympathie (maitri) vis-a-vis des creatures heureux(sukha), d'empathie (karuna) vis-a-vis des creatures malhereux(duhkha), d'allegresse ou contentement (mudita) vis-a-vis des bon(punya) et d'indifférence ou d'egalite d'humeur (upeksha) vis-a-vis des creatures mauvais(apunya);
S: La mente se purifica y torna pacífica (prasadanam), se logra cultivando el sentimiento de simpatía(maitri) frente a la felicidad(sukha), de compasión(karuna) frente a la desgracia(duhkha), de alegría(mudita) frente a la virtud(punya), y de indiferencia o de neutralidad (upeksha) frente a la maldad(apunya), como objetos (de concentración).
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
Nota 1:Obiectivul acestei instructiuni nu este doar o gandire pozitiva (o strategie simplificata folosita in lucrarile din Occident ), ci vizeaza reprogramarea atitudinilor eronate fata de bine (ceea ce este de dorit, virtuti, calitati, faima, bogatie; aici o sa observati de unde a fost extrasa legea atractiei ) si fata de rau (ceea ce este nedorit, boala, durere, suferinta) sau fata de cei realizati (eliberati, treziti ori virtuosi) .Reprogramarea atitudinilor eronate se realizeaza prin practicarea constientei si are drept efect pacificarea (impacarea) cu lumea si cu noi insine, in vederea intrarii in transa mistica (samadhi) pt. a realiza Trezirea (Eliberarea;Iluminarea). Fara eliminarea conflictelor ramanem ancorati in lumea de la suprafata. Fara abandonarea luptei cu raul (care poate sa fie: insomnia, incordarea, un gand obsesiv, o dorinta, o nevoie, un viciu, o dependenta sau o maladie incurabila), ramanem prizonieri in cercul vicios al identificarii cu agresorul. Fara renuntarea la ura,la invidie (la dorinta distructiva fata de realizarile semenilor;"sa moara capra vecinului") sau fara sa trecem dincolo de repulsie, dincolo de respingere fata de ceea ce nu stim sau fata de ceea ce este diferit, ramanem ancorati in ceea ce avem, in ceea ce stim acum , adica prizonieri ai ignorantei, orbirii , ancorati in lumea din afara. Asta inseamna ca se mentine virusarea si vulnerabilitatea la transfer (ne identificam cu cei care sufera si pierdem oportunitatea de ai ajuta), ramanem neputinciosi in fata transei accidentale provocata de frica sau de panica (sa ne amintim cum frica biciclistului incepator il face sa nu mai poata evita un obstacol, fiindca nu mai vede in fata sa nimic altceva decat obstacolul (groapa,bolovan)-obiectul fricii (care poate fi o boala, o amenintare) ajunge sa ocupe intreg campul constientei ;de aceea se spune :"de ce iti se frica nu scapi ").
Nota 2:Mintea devine calma [clara;transparenta;centrata;introvertita] daca cultivam urmatoarele atitudini fata de semeni :1. Maitri[simpatia(cultiva identificarea cu oamenii fericiti si emite iubirea fata de cei ce s-au realizat-Iisus]; 2. Karuna [empatia(cultiva compasiunea fata de nefericire),emite mila(fata de cei ce sufera) si iertarea (fata de cei ce au gresit sau te-au nedreptatit)];3. Mudita [bucuria(umple-te de bucurie cand intalnesti oameni virtuosi,plini de calitati si emite bucurie fata de tot ceea ce este frumos si benefic; cultiva multumirea si recunostiinta;bucura-te si celebreaza;evita emisia autodistructiva a nemultumirii,a cautarii de defecte sau cusururi ;"ambitia isi distruge posesorul")];4. Upeksha [neutralitatea-practica egalitatea mentala,non opozitia;non rezistenta fata de viciu si nu deveni un emitator de frica,ura,agresivitate sau ostilitate fata de ceea ce este nociv,rau sau indezirabil;(evita frica daca nu vrei sa te focalizezi pe ceea ce nu-ti doresti si sa intri in transa accidentala(vedeti proverbul:"De ceea ce ti-e frica nu scapi");renunta la lupta cu raul daca nu vrei sa te identifici cu agresorul(un proverb chinez zice:"Cand te lupti cu un demon ai grija sa nu devi unul")];aceasta atitudine repecta ahimsa(nonviolenta mentala verbala si mentala),adica cea mai importanta porunca din cele 10 indicate in Yama si Niyama-vedeti:YS 2.30-32;controlul emisiei indicat in aceasta instructiune aduce puteri divine(siddhis): YS 2.35 "Cel ce este neclintit in practicarea nonviolentei face sa dispara ostilitatea in prezenta sa"; YS 1.36 (maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea de a pacifica toate fiintele o realizeaza cel ce emite constant iubirea(maitri)";
Cele patru atitudini sunt cunoscute drept Brahma Viharas in buddhismul Theravada(Cele patru Salasuri Ceresti) si in buddhismul mahayana (Cele patru Incomensurabile).
Acestea patru sunt cultivarea bunatatii iubitoare[cunoascuta in pali drept Metta ori ca Maitri in sanskrita], a compasiunii [ Karuna], a bucuriei fata de norocul altora[Mudita] si a neutralitatii, egalitatii sau a non-diferentierii [cunoascuta drept Upekha in pali ori Upeksha in Sanskrita];
Brahma Viharas(Four Heavenly Abodes; Four Immeasurables)
Another important teaching to cultivate was known to the Theravadins as the Brahma Viharas or Four Heavenly Abodes and to the Mahayanists as the Four Immeasurables.
Conexiuni /Connections:
Patanjali revine la cele 4 atitudini corecte ce conduc la eliberare in Sadhana Pada[Partea despre Realizarea practica](YS 2.30-45) atunci cand face referire la Yama["pacificarea cu lumea"] si Niyama["pacificarea cu sine insusi"];
Atitudinea de renuntare la lupta cu contrariile ["naishkarmya";wu-wei] caracterizeaza toate ramurile(anga) practicii Yoga[Yama,Niyama,Asana,Pranayama,Pratyahara,Dharana ,Dhyana si Samadhi](vedeti si Bhagavad-Gita);
Psihoterapia insomniei si tehnologia transei din hetero si auto hipnoza confirma "eroarea luptei";"oricine lupta cu insomnia prelungeste starea de excitatie corticala si ramane treaz pana dimineata"
Sigmund Freud ca si Patanjali recomanda psihoterapeutului sa practice empatia iar nu simpatia,pentru a evita pierderea obiectivitatii ca urmare a "transferului" determinat de identificarea cu pacientul si de implicarea emotionala;
Isis :"Whatever you take on and oppose you are energizing.Whatever you resist persists."La orice te opui energizezi.La orice te opui persista "
Jesus:"Do not resist to evil" ;Iisus:"Nu luptati cu raul"; lupta calugarilor cu "pacatul"(nevoile firesti) este sortita esecului (duce la halucinatii sexuale);
Sfintenia a fost realizata de multi mistici crestini prin identificarea cu Iisus iar nu prin simpla imitatie["Immitatio Christi"];
Lao Tzu:recomanda eliberarea din lumea iluzorie a dualitatii prin practicarea non actiunii[Wu-Wei] la nivel mental verbal si comportamental; Sfantul practica nondiferentierea ,egalitatea mentala fata de contrarii("pentru sfant aurul si colbul de pe drum au aceeasi valoare");"ca si cele doua fete ale aceleiasi monede" , contrariile sunt realitati complementare,sincronice -care deriva una din cealalta si nu pot exista independent-;veninul devine remediu in functie de doza; disparitia multor specii si distrugerea echilibrului ecologic de pe Terra a fost cauzata de etichetarea gresita ca rele ori daunatoare a multor specii de animale si plante("buruienile" au salvat cerealele degradate genetic in urma exploatarii intensive );promovarea conformismului si a supunerii in detrimentul creativitatii a condus la inghetarea progresului si pierderea multor generatii de copii creatori ;
un proverb chinezesc reia eroarea luptei cu raul si pericolul identificarii cu agresorul:"cand luptati cu un demon aveti grija sa nu deveniti unul"
Shivaismul nondualist["Vijnana Bhairava"], enumera printre cele 112 cai de a realiza centrarea sau accesul la Constiinta Cosmica sau Divina,si metoda prezentata de Patanjali [in YS I.33];
Atitudini comune fata de nou:
MAHATMA GANDHI:"First they ignore you;then they laugh at you;then they fight you;then you win"IRST THEY
IN SCIENCE AND TECHNOLOGY:"First they ignore you;then they laugh at you;then they fight you; then they say already knew it"
Comentarii/Commentary:
[DM]Emisia de impulsuri de iubire conduce la siddhis(vedeti:YS 2.35;3.23)
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Anapana(breath) Sati(attention exercise) is the mindfulness of the in and out breath. This is the first subject of meditation mentioned in Maha Satipattana Sutta among 40 subjects given for concentration. It should be emphasized that Anapana Sati is not a breathing exercise. What is required is the observation of the natural in and out breath and not the deliberate undertaking of breathing. Although this is the standard advice given for the practice of this meditation, there is a tendency among many to control or force the breath which makes the breathing uncomfortable. If one observes the breath not in formal posture but when relaxing informally, it would be noticed at such times that the breath is natural but when sitting formally it is strained. What is expected in this meditation is for the breath to do the breathing while the meditator just observes without interference noting the short in breath and the short out breath, the long in breath and the long out breath. In the Anapana Sati Sutta, there is no reference to locate the in and out breadth at any particular point but merely states how to arouse mindfulness on the object of meditation, namely, arouse mindfulness in front - Satin Upatthapetva. However, in the Patissambhida Magga, which is a part of the Abhidhamma, it is recorded that the Buddha has stated to focus attention at the point below the nostrils and above the upper lip. Later, since certain communities found it difficult to locate the breath at the tip of the nostrils due to their natural facial structure, they were advised to focus attention on the and fall of the abdoman. Anapana Sati meditation; is conducive for the concentration of the mind and has the advantage to shift from mere observation of the breath which is Samitha (tranquillity) meditation to Vipassana (insight meditation) by contemplating on the three characteristics of life of Anicca, Dukkha and Anatta or impermanence, unsatisfactoriness and absence of a permanent eternal, self or ego.
Vipassana
However, this Jhanas(Anapana Sati) would not lead to deliverance from Dukkha for all time. When in the Jhana, there is freedom from dukkha but one cannot be in Jhana for ever. For deliverance on a continuous basis one should practice insight meditation (Vipassana Bhava). For that, when the mind is calm and tranquil with deep concentration on the in and out breath, one should shift from tranquillity meditation to insight meditation. One way to do so is when the mind strays from the breath to pain and discomfort one may experience having been in the seated position for a considerable period. Here, instead of bringing the mind back to the object of meditation, one could concentrate on the discomfort, its increase or decrease or remaining the same. After a time, attention would shift to another area of the body where discomfort is experienced to a greater degree. One could also observe the feelings that arise, some pleasant, others unpleasant or neutral. There is arising and ceasing. Similarly, it could be noted whether the thought that arise in the mind is wholesome, unwholesome or neutral. This arising and ceasing of feelings, thoughts and phenomena would bring to the forefront, the impermanence and changing character of all things leading to the realization of the unsatisfactory nature of life when even happiness is temporary and consequently unsatisfactory. And on account of the impermanent nature of all phenomena, the absence of a permanent, unchanging, eternal self, ego or soul realized.