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Thread: Turiya and Brain Damage?

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    Re: Turiya and Brain Damage?

    Namaste Devotee Ji,

    I know what you mean, Its complex to explain, and I cant explian properly and in some ways I am not even trying to do that, but in essence its the most simple thing, there are some things that I understand now but seemed complex before but when a bit of better understanding comes I think to myself, wow so simple, how could I have missed it....... The depth and profundity of it has no way to be measured, and its the giving up the measuring faculty that needs to be put aside for the invitation of something more complete and whole.

    To continue that both Vedanta and Buddha Dharma are not separate teachings.

    Over the past few years I have been more aware of the structure within the teachings on Vedanta, that structure being the avasthas, states and turiya transcendent, unaffected by any state. In the teaching on Vedanta the structure is around jagrat ~ physical consciousness, Svapna, mental consciousness, sushupti~ consciousness absent of jagrat, and svapna (sushupti for me is getting harder to give any direct translation, deep sleep is not good enough, it’s a very conscious state with many things going on ) and Turiya Absolute whole distinct from all avasthas and states ~Brahman. I got more clues when seeing the teachings as described as states same as within Buddhism and not anything else, even if turiya gets described as a state, its not an emergency only a platformed concept to introduce something more profound.

    In Abhidharma, which I am more aware of its teachings and terminology, only recently made the link up that the structure is also the same. The 3 avasthas or spheres are 1.Karma Loka or the sense sphere( jagrat),2. Rupa Loka form sphere which includes mental consciousness rupa jhana , fine material spheres (svapna). karma and rupa loka are in complete dependency and interlinked 3. arupa sphere formless, sunya, emptiness, somewhat distinct and separate, immaterial formless spheres( sushupti) and 4. lokuttara, world transcending Tathāgata~Brahman.

    The key area for knowing Brahman for the conditioned beings lies in sushupti. A side note, it is this part of the teachings that has been manipulated with to create misunderstanding in translation, to cause division and unrest, along with mundane divisive terms such as personal and impersonal to describe nirguna and saguna, hence the need for chitta bhavana or training of the chitta in ways of samadhi~union, to get to know the real essence of the previous gurus, who are not divided , distinction only in Vad~oral teaching and yukta~methodology. To jump from ordinary being to Brahman without the chitta training of sushupti will cause problems, I see this in both the Bhakti and Jnana Marg, although Jnana and Bhakti work in total union together, devotion to and knowledge of the Self.


    Denying sushupti or bad translations of the formless states is harmful both intellectually and for progress in atma jnana, (form being translated always as the limited mental and physical consciousness) or thinking sushupti is deep sleep, using the word deep sleep can only be applied as an analogy or example, its an awakened state that one will be fully conscious of all the way through, understanding its value in the right way leads to the deepening of realization of the Absolute~Brahman.

    In the states of sushupti and sunya is where the real alchemy takes place, in the normal function of the chitta in samsara or the constant flow of repeated activities of conditioned existence the chitta is just absorbing and recreating reality according to its association with gunas, this is perpetual, cyclic, at night in deep sleep in a dull state there is no repair or empowerment of the chitta into swarupa. This is not the deep sleep of the yogi who arrives at the state beyond ordinary mental and physical consciousness via chitta bhavana or applying the techniques sadhanas and skillful means ~upayas to ones daily waking existence. Then when sushupti or sunya is experienced in the awakened cognitive state in absorption, Dhyana or Jhana it then attracts Prajna ~ Turiya, Pra is the magic, the wonder, the transcendent power of Brahman , shared in the chitta or left as imprints in the chitta is the transcendent quality of Brahman, to the one who is worthy of that attainment, no small thing and rarely found in completeness in this world, the presence of turiya in the chitta gets stronger in all the avasthas, this is how I see Brahman entering into this world through the chitta. Brahman then enters this world for the upliftmemt of the world brahma-karma-samadhina BG4.24, the worlds lokas are then ruled only by Brahman. World or outside world may or may not be the explicit meaning of Loka or be the only meaning, Turiya is purifying all the internal lokas in Shusupti, how that effects the outside world who knows as each Jiva is a unique shakti but the essence is one, many a time they may go unnoticed if we are in ignorance, but make the right adjustments, same as Brahman this cant be measured because it is Brahman alone who is acting as the Jiva, which is important to know for the continuation and protection of dharma in the world.

    None of the traditions say their practice ends in Sunya, sushupti, but it Is the most important gateway for union for the sadhaka, in many ways its the real beginning of swarupa lakshanam, our spiritual life.

    The very first real Sanskrit word that seemed to pull me in as the main interest was always Brahman, by following its lead it has lead me into complete unity of the dharma traditions, even after years of being made to feel I was wrong, so there is some personal satisfaction but it transcends that as it leads more to understanding what the teachings and goals are, and the way to attain , if these words can be used. Both Vedanta and Buddha Dharma is not about building an idea of faith and then believing it as much as possible, its about full transformation of this conditioned being, the limitation and the invitation of the Supreme, and all this is taking place in the chitta or the chitta trained in ways of samadhi, its very specific.

    There are a couple of things jumping out at the moment, and that is what happens to our waking jagrat consciousness which we hold so dear and absolute and our mental states that form the basis of measuring success and failures, for example, if i practice spiritual life will it make my jagrat and svapna life better, I am not so sure, there are ways it benefits us, health and balance of mind is improved. We may sometimes have the wrong view on how it applies to jagrat and Svapna, niskamkarma is an important state .

    Knowing that jiva is not the doer when Brahman enters the Chitta, not only helps the understanding of brahma vidya, but also it comes with a quality of consciousness and not something that belongs exclusively to one jiva, and is only known in full humility, sushupti is that humility, pure receptivity, emptiness filled with the qualities acquired in chitta bhavana through the ways of samadhi. In these states Turiya is attracted to enter into the chitta or ones awakened consciousness........ Jagrat and svapna states are not given that much credit to fix in and of themselves, that maybe one of our aims in the start, to improve the qualities in this life and Brahman does that, but not just for that.

    The balancing of the mental and physical for equanimity in Sattva only to lead one further towards Brahman, and how Brahman then enters by his varying potencies in the chitta, to improve the consciousness , this cant be measured or attached to with Mind.

    Everything is impermanent, even jivamukta is impermanent in the sense that his body and material form will at some point cease, his swarupa which is chit shakti is without start or end, his power is Brahman, it cant be owned or kept exclusively to one individual jiva. In Bhagavad Gita Sri Krsna was the source of all Arjuna strength and ability, when krsna wrapped up his lila Arjuna when going to meet Yudhistrira in Himalaya was beaten easily by 5 dacoits with sticks, Arjunas strength in Mahabaharata and the war came only from Krsna.

    The powers~ bala's attained in sushupti do not have much to do with self generated powers of the Jiva, they are not born or maintained by ahamkara. In sushupti, sunya, the arupa jhanas arrived at by way of samadhi chitta bhavana there is the sharing of the vibhuti's of Brahman, and this would be something sacred, Brahman slowly introduces Himself into this world until the Chitta is non different to Brahman. It’s the gradual divination of the jiva, all glories of Brahman are found in sushupti, sunya, arrived only by chitta bhavana, training in the ways of samadhi.
    Last edited by markandeya 108 dasa; 05 May 2018 at 02:55 AM.

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