Asmita and pearl relationship goals

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asmita and pearl relationship goals

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It is not that "I" am attached. Rather, the thought is colored. Attachment is an obstacle, but not bad: Raga is not a moral issue; it is not "bad" that there is attachment.

It seems to be built into the universe and the makeup of all living creatures, including humans. Where we get into trouble with attachment, is the degree of the coloring. If the coloring gets strong enough to control us, without restraint, we may call it addiction or neurosis, in a psychological sense. In spiritual practices, we want to gain mastery over the attachments. At meditation time, we want to be able to let go of the attachments, so that we might experience the Truth that is deeper, or on the other side from the attachments.

Attachment is a natural habit of mind: However, in the process of witnessing, we want to be aware of the many ways in which the mind habitually becomes attached. If you see this as a natural action of the mind, it is much easier to accept, without feeling that something is wrong with your own mind.

The habit of the mind to attach can actually become amusing, bringing a smile to the face, as you increasingly are free from the attachment. Witnessing is necessary for meditation: In relation to individual thoughts, attachment is one of the two colorings that is most easily seen, along with aversion.

To witness attachments and aversions is a necessary skill to develop for meditation. The ability to let go of the train of thoughts is based on the solid foundation of seeing and labeling individual thoughts as being colored with attachment. Notice the moment just after pleasure: Think of times just after you experience something pleasureful. A good example is some snack food that you enjoy, such as a sweet. Notice what happens when you put a small piece of the sweet in your mouth.

There is a burst of that delicious flavor, which brings an emotional joy. But then, remember what happens a second or two later. There is another emotional burst that comes right behind the enjoyment, and that is to repeat the experience. This is the meaning of attachment, or raga.

Yoga Sutras of Patanjali Minimizing gross colorings that veil the Self

In the definition above, anushayi is explained as being sequential, or closely following. It is this second wave of emotional experience, or desire, that is the attachment.

It is different from the enjoyment from the first piece of candy. Just like eating the sweet or candy abovea memory of that experience may suddenly arise at some other time. In a flash, that memory is experienced as enjoyable.

If that pleasant memory were to simply arise and then drift away, back into the mind field from which it arose, there would be no problem.

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However, just like with the original piece of candy, it does not stop there. There is this second wave, closely following the rising memory, in which an active desire starts to grow. This second wave is the attachment. Once again, it is not the original enjoyment of the sweet that caused a problem. Even the memory of that experience arise is not, in itself, such a big problem. The problem is in that second burst, or wave, and that is called attachment.

To witness this secondary process during daily life and at meditation time is an extremely useful practice to do. It provides great insight into the subtler nature of raga, attachment. In turn, it allows a far greater level of skill in learning non-attachment, vairagya, which is one of the two foundation practices of Yoga 1. By learning to witness the thinking process in this way, the colorings klesha gradually attenuates, as was introduced in sutra 2.

Three types of modifications of mind are mentioned in this sutra: To break the alliance between these, and between seer and seen is the key to freedom from the bondage of karma in relation to attachment. Breaking of such alliances is discussed in upcoming sutras 2. Aversion is actually another form of attachment.

It is what we are trying to mentally push away, but that pushing away is also a form of connection, just as much as attachment is a way of pulling towards us.

Aversion is a natural part of the mind: Dvesha actually seems to be a natural part of the universal process, as we build a precarious mental balance between the many attractions and the many aversions. Aversion is both surface and subtle: It is important to remember that aversion can be very subtle, and that this subtlety will be revealed with deeper meditation.

However, it is also quite visible on the more surface level as well. It is here, on the surface that we can begin the process of witnessing our aversions. Aversion can be easier to notice than attachment: In relation to individual thought patterns, aversion is one of the two colorings that is most easily seen, along with attachment. Actually, aversion can be easier to notice than attachment, in that there is often an emotional response, such as anger, irritation, or anxiety.

Such an emotional response may be mild or strong. Because of these kinds of responses, which animate through the sensations of the physical body, this aspect of witnessing can be very easily done right in the middle of daily life, along with meditation time. Notice the process of attenuating the colorings in the next section.

To follow this attenuating process, it is first necessary to be aware of the colorings, such as aversion and attachment.

asmita and pearl relationship goals

Gradually, through the attenuating process, we truly can become a witness to the entire stream of the thinking process. This sets the stage for deeper meditation. To break the alliance between these, and between seer and seen is the key to freedom from the bondage of karma in relation to aversion. Abhinivesha section of Witnessing your Thoughts Protecting your false identities: Once the ignorance or veiling of our true nature avidya, 2.

There are two natural inclinations after the individual false identities have been constructed: The false identity is strongly held onto, even though it is a phantom. It is perceived to be "me" even though it is a construct of attractions and aversions.

asmita and pearl relationship goals

Even the aversions are clung to as part of the balancing act of false identity. Any perceived threat to those false identities is taken to be the threat of cessation or death.

It is not just a fear of death of the physical body though that might be the strongest attachmentbut also the fear of death of any of the false identities. It is very common for seekers to fall into the trap of thinking that intellectual studies and understanding is sufficient on the spiritual path. This is particularly true in relation to practices such as described in the Yoga Sutras, where one can do endless analysis and debate of the Sanskrit sutras.

Intellectual understanding is no protection whatsoever in relation to these colorings kleshas and the natural fear that arises in relation to their inevitable demise. Understanding the need for uncoloring: We are so thoroughly entangled in our attachments and aversions that even reading about coloring and uncoloring might have little effect. We continue to say, "But, I am this or that; I want this or that. Someone i respect and admire essay Someone i respect and admire essay essays useful phrases length of personal goals essay for graduate school verrichtungsprinzip beispiel essay 5 paragraph 4 sentence essays.

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asmita and pearl relationship goals

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