18 Lip 2017, Wto 9:25, PID: 707293
(Ten post był ostatnio modyfikowany: 18 Lip 2017, Wto 10:10 przez sunheart.)
Popatrzcie co Anadi mówi o vipassanie, na forum tutaj jest cały wątek poświęcony tej technice medytacji, ja sam byłem kiedyś na kursie 10-dniowym...:Na szczęście długo tego nie praktykowałem.
Czytałem kiedyś kazanie Mistrza Eckharta, jest to jego pierwsze kazanie z pracy "Complete works of Meister Eckhart" i on tam pisze o tych narodzinach, że boże narodzenie to nie jest narodzenie kogoś tam, jakiejś postaci w czasie, a nasze narodziny, przebudzenie duszy. Że nosimy w sobie coś co dopiero ma się narodzić, i wtedy dopiero stajemy się kompletni. Nie szukanie drugiej połowy, choć to tez wazne, a obudzenie tego co ma w sobie obie połowy, męską i żeńska część - duszę.
Taki fragmencik:
Cytat:An adept can convince himself that there is no-self by contemplating the empty nature of all the elements (the five skandhas) arising in consciousness. Through this, he may even reach the point where he actually ‘experiences’ no-self. But, in fact, the mind experiences whatever it conditions itself to believe in. What these contemplations truly reveal are the illusory nature of lower consciousness and the falseness of the unintelligent contemplator. If vipassana is useful at all, it is because it can make a person more conscious of the facts that he is totally fragmented and incomplete. It does not show us the nature of reality; it reveals to us the emptiness of ignorance. From an existential standpoint, it is true we have no self prior to awakening. But it is wrong then to conclude there is no self in the essence of our being; there isn’t one there because people are simply too unconscious to have developed – or awakened – their higher identity. Their self actually has to be born, not foolishly negated.
Why do we enter the spiritual path? What is really missing from our life? What is the true cause of our suffering, our real pain? We suffer, not because it is the nature of life and impermanence, but because we are so miserably lost and disconnected from our pure nature. We suffer, not because we haven’t realized there is no-self, but because we do not have a self yet. Our self has to be brought into existence, actualized, born through our spiritual awakening. As such, the preconceptions of vipassana are in conflict with the very thing that can free us from our pain – the awakening of our soul.
A dalej jest mocna krytyka:
When people sit in retreat for ten days, they can certainly develop mindfulness as well as some semblance of calm, through creating a sense of detachment from the contents of their neurotic minds. This may be an acceptable practice for unconscious people, or for those who have no real aspiration to know themselves, but it should be made clear that this is not meditation; from a spiritual perspective it is an abomination. While these types of practices may be of therapeutic value for some, they cannot in any way manifest awakening. Moreover, when done to excess they are actually spiritually harmful. For instance, through watching one’s mind, breath or sensations too much, one develops an overly active observer. Many vipassana practitioners become addicted to watching; they cannot enter the state of meditation, because their attention is constantly drawn toward objects. Furthermore, year after year of ‘watching’ turns one into a robot; it slowly kills one’s very life force, passion and inspiration to live, drying up the flame of creative participation. It is better not to meditate at all than to do it wrongly; doing the wrong practice is playing with fire.
I jeszcze mocniejsza:
The basic assumptions of vipassana are not only incorrect, but spiritually damaging. They are obstacles to our awakening, which stand in the way of our path and point us in the wrong direction. They block our potential for actualizing our soul, because they keep us living in denial of our individual existence. In striving to reach nirvana by self-negation, one begins to live in a barren land of negative emptiness, exiled even further from the path back to the light of the self. A true seeker must activate his spiritual intelligence in order to decode his real purpose. He should not just conform to concepts his mind finds convincing. He should see his path from the perspective of his soul, from that very self he is growing into, for he is the seed that is awaiting to give birth to his own future. If he cannot do this, he will fail to realize his potential or to fulfill his very purpose – and that future may never come to him.
Czytałem kiedyś kazanie Mistrza Eckharta, jest to jego pierwsze kazanie z pracy "Complete works of Meister Eckhart" i on tam pisze o tych narodzinach, że boże narodzenie to nie jest narodzenie kogoś tam, jakiejś postaci w czasie, a nasze narodziny, przebudzenie duszy. Że nosimy w sobie coś co dopiero ma się narodzić, i wtedy dopiero stajemy się kompletni. Nie szukanie drugiej połowy, choć to tez wazne, a obudzenie tego co ma w sobie obie połowy, męską i żeńska część - duszę.
Taki fragmencik:
Cytat:Here, in time, we are celebrating the eternal birth which God the Father bore and bears unceasingly in eternity, because this same birth
is now born in time, in human nature. St. Augustine says, 'What does it avail me that this birth is always happening, if it does not happen in me? That it should happen in me is what matters.' We shall therefore speak of this birth, of how it may take place in us and be consummated in the virtuous soul, whenever God the Father speaks His eternal Word in the perfect soul.